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in  the  mtv^  of  l^ew  W^oxU, 

library. 


1895 
^ixicxx  mxonv^moxxslv^. 


PAPALISM 


VERSUS 


CATHOLIC  TRUTH  AND  RIGHT. 


BY 

JESSE  AMES  SPENCER,  S.T.D., 

LATE   PROFESSOR   OF  THE   GREEK    LANGUAGE   AND   LITERATURE   IN  COLLEGE  OF  THE 

CITY   OF   NEW   YORK;   AUTHOR  OF    "■  EGYPT  AND    THE    HOLY    LAND;" 

"five     LAST    THINGS:     STUDIES     IN      ESCHATOLOGY  ;" 

"  MEMORABILIA  OF  SIXTY-FIVE  YEARS,"    ETC. 


NEW   YORK: 
THOMAS  WHITTAKER, 

2  &  3  BIBLE  HOUSE. 
1896. 


•      .    •  •• 
•,       • »  •  • 


.      •  c    •   ' 


Copyright,  1896, 
By  J.    A.    SPENCER 


BURR  PRINTING  HOUSE, 
NEW  YORK. 


f\ 


to 

oo 
D_ 

CO 


TO  THE 

Right    Reverend    Father   in    God, 

Jobn  Timilliams,  B-S).,  XIL.H)., 

PRESIDING  BISHOP  OF  "tHE  PROTESTANT  EPISCOPAL  CHURCH 
IN  THE  UNITED   STATES   OF  AMERICA," 

THE    PRESENT     VOLUME  IS,  WITH     HIS     PERMISSION, 

SINCERELY  AND  RESPECTFULLY  INSCRIBED 

BY   THE   AUTHOR. 


Brief  Note. 

In  this  not  over-large  volume  an  attempt  is  made  to  deal,  plain- 
ly and  fairly,  with  a  popular  assumption  of  the  Romish  or  Papal 
Church  in  America,  and  elsewhere.  It  is  claimed,  by  those  who 
owe  allegiance  to  the  Pope  of  Rome,  that  theirs  is  "  The  Catho- 
lic Church  of  God"  in  this  world,  to  whom  all  existing  churches. 
Eastern,  Continental,  Anglican,  American,  must  bow,  in  hum- 
ble submission  and  full  acknowledgment  of  their  having  no  right 
to  existence,  of  any  kind,  without  papal  sanction  and  approval. 

If  this  assumption  be,  as  it  is  herein  regarded,  both  baseless 
and  impudent,  it  must  be  treated  according  to  what  it  is.  If, 
moreover,  the  reader,  duly  instructed  in  the  faith  of  the  Catholic 
Church  (as  set  forth  in  the  Catholic  Creed,  in  the  Book  of  Com- 
mon Prayer),  cannot  yield  assent  or  obedience  to  the  Romish 
Creed  of  Trent  and  the  Vatican,  then  let  him  bestir  himself  and 
carefully  watch  what  Papalism  is  striving  to  accomplish  here. 
Let  him  also  fully  understand  that  there  is  really  no  such  thing 
possible  as  "  union  with  Rome  ;"  submission  absolute  is  demand- 
ed, and  will  be  enforced  as  soon  as  possible. 

Papalism,  be  assured,  will  certainly  fall  ;  but  the  end  is  not 
yet.  The  trath  of  God  will  ultimately  prevail  ;  and  the  true 
Catholic  must  and  can  labor,  with  trustful  confidence,  to  do 
his  share  towards  bringing  about  this  much  to-be-desired  result. 

J.  A.  S. 
New  York,  June  17,  1896. 


OOIN^TENTS. 


PART   I. 

PAGE. 

Preliminary,  as  to  Purpose,  etc 9-11 

Chap.     I.  Planting  of  the  Church  in  Rome  :   St. 

Peter's  Connection  therewith,  .  .  .  13-20 
Chap.    II.  The  Gospel  Texts  Claimed  by  Papists 

AS  theirs, 21-32 

Chap.  III.  Romesh    Controversialists    and    their 

Books, 33-49 

Chap.  IV.  One  op  the  Latest  Romish   Advocates 

and  his  Book 50-61 

Review  and  Synopsis  of  Part  I., 62-64 

PART   II. 

Preliminary,  AS  TO  Topics  Considered,  etc.,   .     .     .  67-70 

I.  Holy  Scripture,  the  Word  of  God 71-81 

II.  The  One  Catholic  and  Apostolic  Church,    .     .  82-97 

III.  The  Society  of  Jesus,  Commonly  Known  as  the 

Jesuits, 98-111 

IV.  Idolatry  of  the  Church  op  Rome  ;  Cultus  of 

THE  Virgin  Mary,  etc., 112-135 

V.  Purgatory,  Satisfactions,  Indulgences,  .     .     .     126-131 
VI.  Romish    Transubstantiation  :    the     Catholic 

Church's  Real  Presence, 132-150 

Sacrifice  of  the    Mass  ;   Auricular    Confession  ; 
Celibacy    op   the    Clergy  (with    some    Closing 

Words), 150-159 

Review  and  Synopsis  OP  Part  II., 160-162 

List    of    Councils  ;    the   Gre.\t    Heresies  ;  Chief 

Early  Fathers  and  Writers 163-165 

Index 167-177 


PART   I. 

HiSTOEICAL     AND    ExEGETICAL.       TlIE     PaPAL    SySTEM 

IN  ITS  Claims  and  Pketenstons. 


PRELIMINARY. 


Some  few  words  of  explanation  seem  to  be  necessary 
at  tlie  outset,  so  as  to  place  the  reader  and  the  writer 
on  fair  terms  of  relationship  and  accord,  each  with  the 
other.  This  will  be  best  accomplished,  it  is  believed, 
by  making  it  plain  just  what  is  proposed  and  expected 
to  be  done,  in  the  present  contribution  towards  a  right 
understanding  and  settlement  of  a  difficult  and  mo- 
mentous question. 

The  system  of  the  Romish  religion  is  wliat  is  herein 
meant  to  be  dealt  with,  in  its  jDrinciples  and  claims,  its 
practices  and  results.  If  its  principles  be  sound,  if  its 
claims  be  valid,  if  its  practices  in  accordance  therewith 
be  honest  and  truthful,  then  its  results  cannot  well  be 
anything  but  good  and  commendable.  If  its  princi- 
ples and  claims  are  largely  false,  deceptive,  and  odious, 
then  its  practices  and  results  must  necessarily,  in  great 
measure,  be  of  the  same  character.  Of  course,  under 
the  Constitution  and  Laws  of  the  United  States,  the 
Romish  Church  is  at  liberty  to  work  freely  and  active- 
ly in  support  of  its  claims  and  purposes.  As  a  body, 
its  teachers  are  zealous,  earnest,  diligent,  in  striving 
to  gather  into  their  fold  all  whom  they  are  able  to 
reach.  They  keep  a  bright  outlook  as  to  politics, 
public  moneys,  free  schools,  etc.,  and  they  are  fully 
alive  to  the  importance  of  judicious  care,  in  not  pre- 


10  p^pAl'isM  veesus  catholic  teuth. 

senting  at  al]  offensively  ::ue  liarsli  dogmas  of  Trent 
or  the  Vatican  (1870),  such  as,  the  right  to  demand 
absolute  submission  to  the  "  infallible,"  supreme  head 
and  ruler  of  all  Christian  people  in  the  world,  and 
also  the  right  to  chastise  "heretics,"  and  such  like 
wretched  creatures — just  so  soon  as  they  are  able. 

With  the  7nen  who  have  been  drilled  in  and  adopt- 
ed these  principles  and  claims  of  the  Romish  stand- 
ards, in  our  day,  and  are  trying  to  carry  them  out 
wherever  possible,  we  have  no  present  contest,  Ke- 
luctance,  and  more  or  less  of  hesitation  as  to  extreme 
dogmas,  and  the  like,  are  now  and  then  expressed  by 
some  of  these  ;  but  the  strong  hand  of  power  at  Rome 
speedily  puts  down  everything  of  the  kind.  We  are 
not  making  any  attacks  on  persons,  neither  are  we  im- 
puting evil  7)iotives  to  papists.  Facts  and  TiiUTns 
alone  are  sought  for  ;  and  nothing  less  will  suffice. 
There  are,  doubtless,  good  and  sincere  men  in  the 
popish  hierarchy,  who  really  do  believe — or  at  least 
are  confident  that  they  believe — everything  to  which 
they  have  solemnly  sworn  allegiance,  however  con- 
trary it  may  be  to  the  plain  words  of  Holy  Scripture, 
and  the  testimony  of  the  Catholic  Church. 

Still  further,  it  is  not  here  questioned  that  there 
are  good  men  and  good  women,  in  large  numbers, 
who  accept  what  is  set  forth  in  the  standard  Romish 
books  (such  as  manuals,  catechisms,  books  of  devo- 
tion, etc.)  for  teaching  the  laity,  as  if  it  were,  as  is 
strongly  asserted,  authorized  by  the  Bible,  the  ancient 
Catholic  creed,  and  the  witness  of  the  first  ages.  They 
accept  also  the  doctrines  and  practices  laid  down  by 
the  Romish  Council  of  Trent  in  the  sixteenth  cen- 


PAPAL   SYSTEM   TO   BE   DEALT   WITH.  11 

tuiy,  embodied  in  the  creed  of  pope  Pius  lY.  (1564:), 
and  also  by  the  latest  astounding  defiance  of  the 
Christian  world  (outside  of  Rome  and  the  Jesuits), 
put  forth  by  the  Vatican  Council  and  Decrees,  in 
1870.  Even  further  yet,  they  avow  their  confidence 
that  ' '  the  mother  and  mistress  of  all  churches, ' '  as 
she  loftily  proclaims  herself,  does  rightly,  and  even 
with  divine  authority,  impose  these  intolerable  bur- 
dens, under  pains  and  peril  of  eternal  damnation,  ujjon 
all  those  who,  stigmatized  as  "heretics"  and  "schis- 
matics," refuse  to  become  slaves  of  papal  tyrants,  and 
are  true  believers  in  the  Lord  Jesus  Christ,  and  mem- 
bers of  the  One  Holy,  Catholic  Church. 

The  purpose  had  in  view,  then,  is  (with  God's  help 
and  blessing),  to  deal  very  plainly  with  the  papal  sys- 
tem^ in  its  various  ramifications  and  workings.  We 
shall  endeavor  to  do  this  as  concisely  as  possible  within 
restricted  limits.  We  shall  try  to  call  things  by  right 
names.  A  lie  is  a  lie,  whatever  name  one  gives  to  it, 
and  so  we  shall  call  it.  Equivocation,  half-truths, 
amphibology  of  all  sorts,  mental  reservation,  and  the 
disgusting  stuff  written  down  in  the  books  of  H,  Bu- 
senbaum,  A.  Liguori,  P.  Dens,  and  the  like,  are  essen- 
tially lying,  and  so  may  properly  be  termed.  Forgery, 
out  and  out,  as  the  Decretals  of  early  popes,  the 
Donation  of  Constantino,  etc.,  falsifying  the  texts  of 
ancient  authors  and  the  writings  of  early  fathers,  palm- 
ing off  paltry  miracles,  so  called,  are  what  they  are, 
and  to  name  them  simply  will,  for  the  most  part,  be 
sufficient. 


<( 


Absolute  obedience,  it  is  boldly  declared,  is  due 
to  the  pope,  at  the  peril  of  salvation,  not  alone  in 
faith,  in  morals,  but  in  all  things  which  concern  the  dis- 
cipline and  government  of  the  Church,  Thus  are 
swept  into  the  papal  net  whole  multitudes  of  facts, 
whole  systems  of  government,  prevailing,  though  in 
different  degrees,  in  every  country  of  the  world. 
Even  in  the  United  States,  where  the  severance  be- 
tween Church  and  State  is  supposed  to  be  complete,  a 
long  catalogue  might  be  drawn  of  subjects  belonging 
to  the  domain  and  competency  of  the  State,  but  also 
undeniably  affecting  the  government  of  the  Church  ; 
such  as,  by  way  of  example,  marriage,  burial,  educa- 
tion, prison  discipline,  blasphemy,  poor  relief,  incor- 
poration, mortmain,  religious  endowments,  vows  of 
celibacy,  and  obedience.  In  Europe  the  circle  is  far 
wider,  the  points  of  contact  and  interlacing  almost  in- 
numerable. But  on  all  matters  respecting  which  any 
pope  may  think  proper  to  declare  that  they  concern 
either  faith  or  morals,  or  the  government  or  discipline 
of  the  Church,  he  claims,  with  the  approval  of  a 
Council  undoubtedly  ecumenical  in  the  Roman  sense, 
the  absolute  obedience,  at  the  peril  of  salvation,  of 
every  member  of  his  communion." 

Wm.  E.  Gladstone. 


PAPALISM  VERSUS  CATHOLIC  TRUTH. 


CHAPTER   I. 


Planting  the  Church  in  Rome  :  St.  Peter's  Con- 
nection THEREWITH. 

lo  Attention  is  here  first  asked  to  the  claim  set  up, 
by  the  makers  of  the  Romish  creed,  as  respects  St. 
Peter's  supposed  connection  with  the  Church  of  God 
in  Rome.  Observe,  then,  that,  as  a  matter  of  fact, 
it  is  wholly  unknown  by  whom,  and  at  what  date,  the 
Gospel  was  proclaimed,  for  the  first  time,  in  tlie  im- 
perial city.  Jews,  an  ever  active,  busy  race,  were 
quite  numerous  there  before  the  Advent  of  our  Sa- 
viour in  the  Holy  Land.  Some  of  these,  if  not  many, 
went  to  Jerusalem,  year  by  year,  partly  on  business, 
partly  or  chiefly,  to  attend  the  great  feasts  of  the  an- 
cient Jewish  Church,  viz.,  passover,  feast  of  weeks, 
feast  of  tabernacles.  Pentecost,  the  second  named, 
was  one  of  these  high  festivals,  and  it  occurred  just 
after  our  Blessed  Master's  ascension  into  heaven.  St. 
Luke  makes  note  of  the  fact,  in  his  glowing  account 
of  the  wondrous  scene,  when  the  Holy  Ghost  came 
upon  the  Apostolic  band,  and  they  were  all  filled  with 
divine  affluence,  "and  began  to  speak  witli  other 
tongues,  as  the  Spirit  gave  them  utterance"  (Acts  ii. 


14  PAPALISM   VEKSUS   CATHOLIC   TIIUTH. 

1-4).  The  astonished  multitude,  made  up  of  native 
inhabitants  and  visitors  from  "  every  nation  under 
heaven,"  now  heard,  in  their  several  langnages,  the 
gladsome  news  of  salvation  to  be  offered  to  the  whole 
family  of  man. 

2.  It  is  quite  natural  that  the  "  strangers  of  Rome" 
(Acts  ii.  10)  sojourning  for  the  time  in  the  Holy  City, 
some  being  native  Jews,  others  proselytes,  should  be 
amazed  at  hearing  themselves  addressed  in  their  own 
mother-tongue  by  the  inspired  Apostles  ;  yet,  it  can- 
not be  doubted,  we  think,  that  some  of  these  were 
part  of  the  great  harvest  of  three  thousand  souls  gath- 
ered into  the  Church  on  that  momentous  festive  day  of 
Pentecost,  A.D.  33  or  34.  We  do  not  know  how 
soon  it  was  that  they  returned  to  their  Italian  home, 
and  carried  with  them  the  inspiriting  intelligence  of 
Prince  Messiah's  coming,  and  of  His  gracious  prom- 
ises of  redemption,  and  happiness,  and  peace,  through 
His  atoning  sacrifice  on  the  cross  ;  but  the  interval 
was  probably  not  long. 

3.  Some  years,  doubtless,  were  spent  by  these,  and 
also  by  others,  on  returning  from  the  great  annual 
feasts,  in  spreading  abroad  among  their  neighbors  and 
kinsfolk  the  news  from  Jerusalem  which  they  brought 
with  them  ;  as  well  as  in  providing  for  meetings  of 
Christians,  Gentiles  equally  with  Jews,  and  for  public 
worship  and  reading  and  studying  Holy  Scripture,  in 
order  to  be  assured,  (like  the  Bereansof  old)  "  whether 
these  things  were  so,"  or  not.  Who  it  was  that  took 
the  earliest  steps  in  organizing  the  Church  in  Rome, 
and  from  whom  it  was  that  Christians  secured  the 
regular,   authorized  ministry  of  a  bishop  and  other 


THE  CHURCH  OF  GOD  IN  ROME.  15 

clergy,  no  one  indeed  can  certify.  Just  at  wliat  date 
Linus  (named  by  St.  Paul,  2  Tini.  iv.  21),  or  whoever 
was  first  bishop,  was  consecrated  for  his  high  office,  is 
wholly  uncertain.  So  too,  the  date  of  Clement  (also 
highly  spoken  of  by  St.  Paul,  Phil.  iv.  3)  cannot  be 
affirmed  positively.  Bishop  Pearson  gives  it  A.D. 
69-83.  Others  place  the  record  of  his  death  at  A.D. 
100.  Clement  notes,  in  his  Epistle  to  the  Corinthians 
(§§  5,  6),  the  tradition  of  the  deaths  of  St.  Peter  and 
St.  Paul,  in  a  time  of  grievous  persecution,  wherein 
great  numbers  of  godly  men  were  sacrificed.  The 
Emperor  Claudius  banished  Jews  (and  Christians  too, 
of  course)  from  Rome,  A.D.  52  ;  but  on  Nero's  ac- 
cession, two  years  later,  they  were  allowed  to  return. 
St.  Paul  wrote  his  great  Epistle  to  the  Romans  in 
A.D.  57  or  58,  and  notes  cordially  the  high  rank 
which  the  Church  of  God  in  Rome  held  at  this  date. 
He  himself  reached  the  imperial  city  in  A.D.  61,  and 
during  two  whole  years — thongh  "in  bonds" — was 
actively  engaged  in  helping  to  build  up  the  Church  of 
our  Lord  there.* 

4.  Now,  as  to  St.  Peter's  direct  connection  with 
the  imperial  city,  it  is  to  be  noted,  that  there  is  no 
certainty  that  he  was  ever  in  the  capital  of  the  empire 
at  all.  Tradition,  as  generally  credited,  makes  him  to 
have  gone  to  Rome  towards  the  close  of  his  life,  and 

*  See  Bishop  Lightfoot's  excellent  article  on  the  "  Epistle  to 
the  Romans"  (Smith's  "  Dictionary  of  the  Bible").  He  states  that 
"  the  Greeks  formed  a  very  considerable  fraction  of  the  whole 
people  of  Rome,"  and  that,  so  far  from  the  Church  consisting 
mostly  of  Jewish  converts,  it  was  in  reality,  "  a  mixed  Church 
of  Jews  and  Gentiles,  the  latter  perhaps  being  the  more  numer- 
ous." 


16       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

to  have  suffered  martyrdom  there.  This  is  tradition, 
be  it  remembered  ;  it  is  not  certainty,  respecting  a 
point  of  the  gravest  moment.  Popish  writers  try  to 
make  out,  by  means  of  bold  assumptions  chiefly,  that 
St.  Peter  not  only  went  to  Rome,  but  was  also  hlshop 
of  that  see  for  some  twenty  to  twenty-five  years  ;  yet 
no  evidence  of  any  value  has  ever  been  produced  to 
show  that  such  was  really  the  case.  Not  only  so,  but 
as  he  was  very  advanced  in  age  at  tlie  time  of  this  pre- 
tended episcopate,  the  story  must  be  regarded  as  hav- 
ing little  or  no  foundation  in  fact.  It  is  simply  in- 
credible, in  view  of  what  we  know  of  the  two  apostles, 
that,  if  St.  Peter  were  in  Rome,  and  at  the  head  of 
affairs,  when  St.  Paul  wrote  his  Epistle  to  the  Ro- 
mans, the  noble  and  courteous  apostle  should  pass 
over  Peter's  name  and  work  in  entire  silence.  Though 
he  sends  not  less  than  twenty-five  to  thirty  salutations, 
he  nowhere  alludes  to  his  brother  apostle  (A.D.  58). 
The  same  remark  is  true  in  regard  to  St.  Peter  or  his 
labors  not  being  referred  to,  in  any  place,  in  the  Epis- 
tles written  by  St.  Paul,  during  his  first  imprisonment 
in  Rome  of  two  years,  viz.,  Ephesians,  Colossians, 
Philippians  (A.D.  62),  and  2  Timothy  during  his  sec- 
ond imprisonment  by  Nero  (A.D.  67  or  68).  Tille- 
mont,  a  Romish  critic  of  high  repute,  makes  St.  Peter 
to  have  served  as  bishop  of  Antioch  in  Syria,  about 
A.D.  36-42.  Later  on,  in  the  first  century,  it  is  re- 
ported, by  good  authorities,  that  St.  Peter  visited 
Babylon  on  the  Euphrates,  where  there  was  at  this 
date  a  large  number  of  Jews  and  Christians  resident, 
and  that  he  performed  the  duties  of  bishop  in  that 
city  and  vicinity  for  a  considerable  time.    Some  critics 


WAS  ST.  PETER  EVER  IN  ROME  ?         17 

give  the  date  of  his  martyrdom,  A.D.  Gi.  His  First 
Epistle  contains  a  sahitation  "  to  the  strangers  scat- 
tered abroad  throughout  Pontus,  Galatia,  Cappadocia, 
Asia,  and  Bithynia,"  sent  by  "  the  Church  that  is  at 
Babylon."  *  This  would  bring  the  date  of  the  Apos- 
tle's going  to  Rome  (if  he  ever  did  go)  as  late  proba- 
bly as  A.b.  80  to  90.  Canon  Cook  (in  Smith's  "  Dic- 
tionary of  the  Bible")  considers  it  "  as  a  settled  point 
that  St.  Peter  did  not  visit  Rome  before  the  last  year 
of  his  life."  Favorite  date  of  Peter's  death  (among 
Romanists)  is  A.D.  66. 

6.  Inasmuch  as  it  is  of  vital  importance  to  the  po- 
pish cause  that  what  is  asserted  about  St.  Peter  should 
be  clear  and  fully  proven,  the  ablest  controversialists 
and  critics,  among  Romanists,  have  bestowed  very 
vigorous  efforts  in  this  line.  It  is  plain  to  every  one, 
who  desires  to  get  at  the  truth,  that,  if  Romish  advo- 
cates cannot  present  satisfactory  and  conyincmg  po'oqf 
of  what  they  affirm  so  confidently,  then  the  whole 
papal  system  of  doctrine  and  practice,  built  thereupon, 
falls  to  the  ground.  If  assertion  alone  were  sufficient, 
if  repeating  groundless  assertions  and  guesses,  century 
after  century,  made  out  their  case,  then  they  would  be 
quite  safe,  and  they  might  manufacture  what  they 
pleased  into  matters  of  faith  and  obedience.  But  as- 
sumptions, claims,  pretences,  and  the  like,  do  not 
suffice.  Evidence  which  2'«  evidence  must  be  supplied, 
or  Christians,  who  know  their  responsibility  for  their 

*  Romish  writers  for  the  most  part  hold,  that  the  Babylon  here 
meant  is  the  mystical  name  for  Rome  (as  in  the  Apocalypse). 
The  Rheims  New  Testament  says,  in  a  note,  that  Babylon  here 
used  is  "  figuratively  Rome," 


18       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

souls'  care  and  nurture,  will  not  yield,  and  "  cannot 
away  with."  Hence  it  is,  under  this  pressure,  that 
numerous  books  have  been  prepared  by  skilful,  but 
not  over-scrupulous,  writers  on  the  papal  side,  who 
undertake  to  show,  as  far  as  they  are  able,  by  Scrip- 
tural argument,  as  well  as  by  the  testimony  of  the 
fathers  and  doctors  of  the  primitive  Church,  that  St. 
Peter  was  made  Vicar  of  Christ,  Supreme  Head  of 
the  Catholic  Church,  infallible,  absolute  monarch,  in 
Church  and  State,  over  the  whole  world,  etc.,  etc. 

6.  Let  it  be  admitted,  then,  if  the  reader,  in  view 
of  what  is  stated  on  preceding  pages,  choose  to  have  it 
so,  that  St.  Peter  did  actually  make  his  way  to  Pome, 
and  together  with  St.  Paul  gained  there  the  martyr's 
crown.  The  question  immediately  presents  itself, 
what  did  he  do,  after  his  arrival  in  the  imperial  city  ? 
Did  he  oust  Linus,  or  whoever  was  bishop  of  Rome  at 
the  time,  and  take  the  chair  for  himself  ?  Did  he 
show,  in  word  and  act,  what  the  papists  say  he  was, 
that  he  was  assuredly,  by  the  Lord's  own  appoint- 
ment, the  Prince  of  the  Apostles,  and  Supreme  Ruler 
over  the  Church  throughout  tlie  world,  during  some 
twenty  to  twenty-five  years,  as  Jerome,  at  beginning  of 
the  fifth  century,  is  reported  as  venturing  to  as- 
sert ?  Did  he,  as  divinely  appointed  to  this  position, 
prepare  a  code  of  directions  for  his  "successors"  in 
office,  that  so  they  might  set  forth  and  enforce  what, 
ever  he  saw  fit  to  command  them  ?  Did  he  define 
and  make  clear  the  "  privileges  of  Peter,"  and  mark 
out  how  these  were  to  be  taught  and  observed  every- 
where ?  Is  there  any  evidence,  and  where  is  it  to  be 
found  ?     Does  anybody  really  know  anything  certainly 


PRETENDED  SUCCESSORS  OF  ST.  PETER.      19 

about  the  matter  ?  Answers  to  tliese  and  like  ques- 
tions have  never  been  given,  or  attempted,  save  in 
vague  guesses,  bold  declarations  that,  of  course,  it  is 
just  as  they  say. 

7.  A  word  or  two  further  :  Suppose  it  were  true 
that  St.  Peter  was  acting  as  bishop  of  Kome  in  the 
latter  years  of  liis  life.  Suppose,  too,  that  he  gave 
some  instruction  (more  or  less)  to  the  person  who  was 
likely  to  be  his  successor.  What,  then,  if  this  were 
the  most  that  could  be  asserted  ?  Is  there  any  intima- 
tion, in  Holy  Scripture,  that  the  Apostles  were  to  have 
"successors"  at  all?  Of  course,  it  is  well  known, 
that,  in  the  case  of  St.  John  and  St.  Paul,  no  one  pre- 
tended to  take  up  the  work  which  these,  and  the  others 
of  the  twelve,  had  laid  down,  with  any  such  wicked 
pretence  as  that  they  were  gifted  with  powers  and  pre- 
rogatives of  the  departed  saints.  It  is  in  Rome  that 
this  strange  work  was  begun,  as  time  rolled  on.  It 
was  there  that  it  was  taken  in  hand,  centuries  after- 
ward, by  men  who  resolved  that,  as  Rome  was  the  im- 
perial city,  so  the  Church  in  Rome  ought  to  be,  and 
should  be,  the  imperial  Church  of  the  whole  world. 
Some  pretext  or  other  must  necessarily  be  put  forward, 
and  so  it  was  attempted  lirst,  to  make  out  that  on  St. 
Peter  was  conferred  the  headship  and  supremacy  in 
the  Catholic  Church.  It  took  two  or  three  centuries 
to  get  this  notion  into  general  circulation.  Still,  there 
was  a  great  gap  even  yet  to  be  overcome.  As  there 
were  no  facts  or  evidence  to  be  obtained  out  of  Holy 
Scripture,  or  the  history  of  the  Church,  assumptions 
must  be  made  to  answer  instead.  Acting  on  the 
pretty  fancy  that  there  must  he  a  supreme  guide  and 


20  PAPALISM   VEKSUS    CATHOLIC   TEUTH. 

master  in  the  Cliurcli  on  earth,  the  Lord  and  Master 
in  heaven  was  virtually  dethroned,  and  St.  Peter  was 
set  np  in  His  place.  Still  a  huge  trouble  remained, 
as  to  "  the  successors."  Assumption  is  easy  enough 
when  one  gets  used  to  it.  So  it  was  gravely  asserted, 
as  if  it  were  a  truism  and  evidence  were  unnecessary, 
that,  of  course  a  "  visible  church"  must  have  a  "  visi- 
ble head,"  and  therefore  successors,  in  the  shape  of 
popes,  were  the  ones  to  fill  the  blanks  in  ages  to  come. 
The  Lord  and  Master  never  said  anything  about  this 
pretended  necessity  of  a  visible  head  of  His  Church 
here  on  earth.  The  Apostles  have  nowhere  asserted 
such  necessity.  The  one,  only  Head  of  the  Church  is 
the  Son  of  God  Himself  in  heaven,  seated  at  the 
right  hand  of  the  Father.  Let  the  intelligent  reader 
ponder  these  things,  and  steadfastly  refuse  to  be  put 
off,  or  imposed  upon,  with  mere  words,  however  plausi- 
ble, which  have  no  documents  or  facts  to  sustain  them. 


CHAPTER  II. 

The  Gospel  Texts   claimed   by  Papists  as  theirs. 

1.  Romish  writers,  in  tlicir  books,  well  knowing 
that  the  Scriptures  contain  but  little  which  they  can 
use  for  their  purpose,  labor  especially  to  get  all  the 
help,  which  they  crave,  out  of  three  passages  of  the 
Gospels,  viz.,  St.  Matthew  xvi.  18,  19  ;  St.  Luke 
xxii.  31,  32  ;  St.  John  xxi.  15-17.  We  ask  the 
reader's  careful  attention  to  a  brief,  critical  examina- 
tion of  the  true  meaning  and  force  of  these  records  of 
the  Evangelists. 

2.  "  And  I  say  also  unto  thee,  that  thou  art  Petros, 
and  upon  this ^6^i5/'<3^  I  will  build  My  Church  ;  and  the 
gates  of  hades  shall  not  prevail  against  it.  And  1  will 
give  unto  thee  the  keys  of  the  kingdom  of  heaven  ; 
and  whatsoever  thou  shalt  bind  on  earth  shall  be  bound 
in  heaven  :  and  whatsoever  thou  shalt  loose  on  earth, 
shall  be  loosed  in  heaven."  This  passage  well  de- 
serves  to  be  studied  with  thouo-htful  dihVence,  and 
we  are  confident  that,  if  so  studied,  it  will  be  found 
to  afford  very  httle  if  any  help  to  the  full-blown  po- 
pish dogma  about  St.  Peter.  Let  the  reader  call  to 
mind  the  occasion  on  which  the  Lord  spoke  these  re- 
markable words.  It  was  just  after  the  Saviour  had 
asked  the  Apostles,  "  Who  do  men  say  that  I,  the 
Son  of  man,  am  ?"  and  St.  Peter,  in  response  to  the 
further  question,  "  But  who  say  ye  that  I  am  ?"  an- 


22       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

swered  for  all  as  well  as  himself,  "  Thou  art  the  Christ 
[Messiah],  the  Son  of  the  Living  God."  The  Master 
commended  the  answer,  in  the  highest  terms,  as  being 
a  special  revelation  from  God  the  Father  in  heaven, 
and  thereupon  uttered  the  significant  words  above 
given.  Now,  what  do  these  words  really  mean  ?  The 
Blessed  Redeemer  calls  the  apostle  Petros,  i.e.,  Rock, 
and  then  goes  on  to  declare,  that  "  on  this  petra  or 
rock,"  He  would  build  His  Church.  The  question 
necessarily  arises,  what  does  our  Lord  here  assert,  by 
saying  that  there  was  a  "  rock,"  on  which  He  was 
about  to  build  His  Church  ?  The  "  fathers"  (as  they 
are  usually  called),  the  earliest  interpreters  of  the 
Scriptures,  vary  largely  in  their  expositions.  Sixteen 
of  these  are  on  record  as  holding  the  "  rock"  to  be 
the  Divine  Messiah,  or  Christ,  Himself.  Nearly  fifty 
(including  Augustine,  Chrysostom,  Ambrose,  etc.) 
give  their  judgment  in  favor  of  the  noble  confession 
of  St.  Peter  being  the  "rock."  Some  seventeen 
are  of  opinion  that  it  was  Peter  himself,  professing 
the  faith.  Besides,  there  are  a  few  of  the  fathers 
quoted  as  holding  somewhat  different,  but  not  hostile, 
views  on  this  point.  If  the  Saviour  had  meant,  by 
"  on  this  rock,"  Peter  in  person,  and  had  said,  "  on 
thee,  Peter,  a  rock  in  the  foundation  with  Me,  1  will 
build  My  Church,"  then  there  would  be  something  on 
which  to  base  the  popish  claim  ;  but  He  did  7iot  say 
any  such  words,  and  there  is  no  vahd  reason  to  sup- 
pose that  He  meant  any  such  thing,  unless  it  be  held, 
in  accordance  with  what  seems  to  be  a  favorite  theory 
and  practice  of  papists,  that  a  perpetual  repetition  of 
a  pretence   for   a  thousand  years  does,  in  course  of 


MEANING   OF   PETROS   A^STD   PETRA.  23 

time,  make  that  to  be  true  which  was  really  utterly 
doubtful  or  false  in  the  beginning. 

3.  The  Romish  contention  is,  that  petra  signifies 
Peter,  and  that  the  Lord  here  declares,  that  lie  pur- 
poses to  build  His  Church  on  St.  Peter,  who  was  to 
become  Head  of  the  Catholic  Church,  and  Supreme 
Ruler  throughout  the  world.  Popish  folk  know,  how- 
ever, to  their  discomfort,  that  the  interpretation  of  the 
promise  of  building  Christ's  Holy  Church,  "  on  this 
petra^^^  is  not  by  any  means  settled  among  their  most 
respectable  critics  and  advocates.  Neither  does  it  have 
"  the  unanimous  consent  of  the  fathers."  About  this 
latter  they  say  a  great  deal  ;  but  it  is  more  words  than 
anything  else,  seeing  that  nobody  knows  exactly  who 
"  the  fathers"  are,  and  what  is  to  be  understood  by 
the  expression  "  unanimous  consent,"  A  papal  arch- 
bishop in  Missouri  (Dr.  Kenrick)  showed  plainly,  at" 
the  Vatican  gathering  (1870),  that  there  were  among 
the  fathers  no  less  than  one  hundred  and  thirty-eight 
who  held,  that  it  was  St.  Peter's  "  confession  of 
faith"  that  was  meant  hy petra,  and  not  Peter  in  per- 
son. As  this  defiant,  fierce  assemblage  in  the  Vati- 
can was  made  up  of  five  hundred  or  more  cardinals, 
bishops  of  different  sorts,  abbots,  etc.,  the  Italians 
being  largely  in  the  majority,  and  consequently  able 
to  carry  everything  they  pleased,  all  opposition  to  the 
Jesuits  and  the  pope  (who  was  present)  was  summarily 
put  down.  Of  course,  Kenrick's  view  of  the  passage 
wherein  petra  occurs  was  rejected,  with  an  anathe- 
ma, i.e.,  curse,  added. — Very  possibly,  the  long-de- 
layed Nemesis  may  reach  proud,  haughty  Rome,  at  no 
distant  period. 


24       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

4.  It  is  proper  to  state,  in  this  connection,  that  St. 
Peter  was  endowed  with  a  "  primacy"  of  some  kind 
among  the  apostles  ;  a  primacy  of  personal  worth,  it 
may  be,  of  reputation,  of  order,  or  the  like.  He  pos- 
sessed great  boldness  of  spirit,  was  ever  ready  to  take 
the  lead,  was  frequently  the  chief  spokesman,  and  was 
full  of  industry  and  activity.  The  records  in  the 
New  Testament  prove  this  to  be  beyond  doubt.  The 
popish  contention,  however,  goes  far  in  advance  of 
this.  While  St.  Peter  shows  himself,  in  the  Acts  of 
the  Apostles  and  in  his  two  Epistles,  to  be  free  from 
assumptions  and  magisterial  airs,  the  papists  of  later 
days  deem  such  an  attitude  quite  beneath  "  his  holi- 
ness, my  lord  the  pope."  Every  extreme  insolence 
of  pretension  and  claim  is  coolly  asserted  by  papists, 
here  and  now,  in  these  days.  They  affirm  that  the 
"  teaching  of  the  Roman  pontiff  is  infallible,"  though 
the  Romish  doctors  and  teachers  are  in  much  perturba- 
tion and  doubt  as  to  what  is  really  signified  by  "  the 
infallibility  of  the  pope."  Quoting  the  words  from 
St.  Matthew  (xvi.  18),  they  go  on  to  say,  that  "  the 
holy  Roman  Church  enjoys  full  primacy  and  pre-emi- 
nence over  the  whole  Catholic  Church,  received  from 
our  Lord  Himself,  in  the  person  of  blessed  Peter, 
Prince  or  Head  of  the  Apostles,  whose  successor  the 
Roman  pontiff  is  ;"  and  still  further,  that  this  Roman 
pontiff  is  "  the  true  Vicar  of  Christ,  and  Head  of  the 
whole  Church,  and  the  see  of  holy  Peter  remains  ever 
free  from  all  blemish  of  error  ;" — if  any  one  presume 
to  contradict  the  Vatican  dogmatic  decrees,  "  let  him 
be  anathema"  (accursed  forever  !),  Add  to  this 
the   shameless   declaration   of   pope   Boniface   (A.D. 


manning's  high  papal  talk.  ^5 

1300),  that  "  every  creature  must  obey  the  pope  at 
the  loss  of  eternal  salvation."  Let  every  one,  who 
wishes  to  see  and  know  what  popery  is^  and  must  he, 
if  it  can  only  get  tlie  power  in  its  hands  once  more, 
ponder  awhile  over  the  words  of  H.  E.  Manning, 
D.D., — that  papist  of  the  papists  in  England, — in 
speaking  of  "  the  Temporal  Sovereignty  of  the  Popes" 
(1860)  ;  "  the  Catholic  Church  cannot  be  silent — it 
cannot  hold  its  peace  ;  it  cannot  cease  to  preach  the 
doctrines  of  Revelation,  not  only  of  the  Trinity  and 
of  the  Incarnation,  but  likewise  of  the  Seven  Sacra- 
ments, and  of  the  Infallibility  of  the  Churcli  of  God, 
and  of  the  necessity  of  Unity,  and  of  the  Sovereignty, 
both  temporal  and  spiritual,  of  the  Holy  See."  *  Such 
words  as  these  are  among  the  things  "  passing  strange," 
in  view  of  the  actual  feebleness  of  the  pope  and  Jesuits 
as  to  "temporal  sovereignty."  Yet,  even  Ameri- 
cans, glorying  in  their  liberty  of  spirit  and  freedom 
of  speech  and  action,  as  if  these  could  never  be  taken 
away,  will  do  well  to  watcli  the  movements  of  a  power, 
with  its  centre  in  Rome,  and  reaching  out  in  every 
direction,  so  as  to  reconquer  the  world  of  human 
beings,  and  reduce  all  Christian  people  to  absolute  suh- 
7nission. 

5.  It  is  hardly  necessary  here  to  enter  into  any  dis- 
cussion of  the  Power  of  the  Keys,  and  of  Binding  and 
Loosing  (Matt.  xvi.  19),  seeing  that  precisely  and  fully 
the  same  authority  was  conferred  on  all  the  Apostles  : 

*  "  The  Vatican  Decrees  in  their  Bearing  on  Civil  Allegiance." 
By  Rt.  lion.  W.  E.  Gladstone.  In  the  same  volume  is  to  be 
found  Dr.  Schaff's  "History  of  the  Vatican  Council"  :  New  York, 
1875. 


26       PAPALISM  VEKSUS  CATHOLIC  TRUTH. 

"  Yerily  1  say  unto  you,  whatsoever  things  ye  shall 
bind  on  earth  shall  be  bound  in  heaven,  and  whatso- 
ever things  ye  shall  loose  on  earth  shall  be  loosed  in 
heaven"  (Matt,  xviii.  18).  And  after  the  Lord's 
Resurrection,  at  that  memorable  evening  interview, 
"  He  breathed  on  them,  and  saitli  unto  them.  Receive 
ye  the  Holy  Ghost  :  whosesoever  sins  ye  remit,  they 
are  remitted  unto  them,  and  whosesoever  sins  ye  re- 
tain, they  are  retained"  (John  xx.  22,  23).  St.  Peter 
never  claimed  or  exercised  any  privilege  in  this  matter 
over  his  fellow  Apostles.  "  We  know"  (writes  Cardi- 
nal Cusanus,  early  in  the  fifteenth  century,  an  oppo- 
nent of  those  striving  to  exalt  unduly  the  pope)  "  that 
Peter  did  not  receive  more  power  from  Christ  than 
the  other  Apostles  ;  for  nothing  was  said  to  Peter 
which  was  not  also  said  to  the  others  :  therefore,  we 
rightly  say  that  all  the  Apostles  were  equal  to  Peter 
in  power." — See  Cusanus  on  the  Cou7icils  of  the 
Catholic  Church,  quoted  by  Dr.  Barrow  (p.  68). 

6.  The  passage  from  St.  Luke  (xxii.  31,  32)  next 
claims  attention  and  study  :  "  And  the  Lord  said, 
Simon,  Simon,  behold,  Satan  hath  desired  to  have 
you,  that  he  may  sift  you  as  wheat  ;  but  I  have  prayed 
for  thee,  that  thy  faith  fail  not  ;  and  when  thou  art 
converted  strengthen  thy  brethren"  (A.  V.).  Take 
note  of  the  full  and  precise  meaning  of  the  original  : 
"  Satan  hath  greatly  begged  for  you  (plural,  i.e.,  you 
all  of  the  twelve)  that  he  might  sift  you  as  wheat  ;  but 
I  (emphatic  pron.)  made  supplication  for  thee  (spe- 
cially) that  thy  faith  fail  not  ;  and  do  thou,  when  thou 
hast  repented  and  turned  back  to  duty  and  faith, 
stablish  thy  brethren."     The  last  clause  in  this  pas- 


THE   lord's   MAIsTDATE   TO    PETER.  27 

sage  contains  the  important  words,  particularly  by  the 
direction  which  the  Master  gives,  viz.,  "Confirm,  or 
strengthen,  thy  brethren."  They  lack  neither  plain- 
ness nor  clearness,  as  they  stand.  St.  Peter,  after  the 
resurrection  of  the  Lord  and  his  own  restoration  to  a 
position  of  trust  and  responsibility,  and  after  the  com- 
ing of  the  Holy  Ghost,  the  Comforter,  and  Enlight- 
ener,  and  Strengthener  of  all  Christ's  people,  was  to 
do  all  that  in  him  lay,  by  word  and  deed,  to  obey  the 
Master's  command.  He  was  to  aid  and  stablish  his 
fellow-believers,  remembering  what  he  himself  had 
gone  through,  and  how  the  Gracious  Redeemer,  out, 
of  His  infinite  love  and  compassion,  had  saved  him  in 
the  hour  of  terrible  trial.  His  experience  was  invalu- 
able, if  rightly  used  ;  and  from  all  that  we  learn  of 
his  career  and  course  of  conduct,  during  the  remainder 
of  his  life  (save  only  the  one  occasion  when  St.  Paul 
was  compelled  to  rebuke  him  openly  (Gal.  ii.  11-14),* 
he  never  forgot  to  strive,  at  least,  to  obey  the  Lord  in 
all  things. 

7.  In  the  hands  of  Romish  controversialists,  the 
plain  record  of  St,  Luke  becomes  wondrously  changed. 

Confirm,"  or  "  stablish,"  means  here,  they  tell  us. 


(( 


*  The  Rheims  New  Testament  gives  tlie  translation  fairly- 
enough  (except  substituting  "  Cephas"  for  "  Peter")  ;  but,  after 
its  fashion,  in  troublesome  places,  it  supplies  a  queer  sort  of  note 
on  what  the  translators  venture  to  term  "  a  certain  imprudence 
of  St.  Peter,"  by  saying,  "  St.  Paul's  reprehending  St.  Peter  was 
not  any  argument  against  his  supremacy  ;  for,  in  such  cases,  an 
inferior  may  admonish,  and  sometimes  ought  to  admonish  his 
superior."  A  shrewd  evasion  this,  as  well  as  crafty  suggestion 
of  St.  Paul's  inferiority !  The  thoroughgoing  papist  has  his 
fling  at  the  great  Apostle,  whenever  he  gets  an  opportunity. 


28       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

that  St.  Peter  was  appointed  "supreme  guide"  of 
all  Christians,  everywhere  ;  and  further,  that  he  was, 
by  the  Lord's  appointment,  virtually  put  in  the 
very  place  of  God  Himself,  that  is,  he  was  to  be 
the  Universal  Teacher  and  Director,  always,  in  all 
things,  and  at  all  times  (through  his  "  successors"  in  the 
popedom  of  Rome).  Jerome,  early  in  the  fifth  cen- 
tury, is  quoted  as  saying  a  strange  thing— so  strange  as 
to  be  incredible — that  even  St.  Paul,  called  and  taught 
by  the  Lord  Himself,  "  was  not  secure  in  his  preach- 
ing, unless  St.  Peter  sanctioned  it  by  his  judgment  P'' 
The  simple  fact  on  which  this  pretence  is  founded 
is  the  record  that  St.  Paul  went  to  Jerusalem  to  see 
St.  Peter,  some  fourteen  years  after  his  first  visit  (Gal. 
i.  18).  It  is  also  asserted  by  Ryder  (a  recent  writer, 
in  behalf  of  Rome  absolute  and  in  full),  that  St.  Paul 
was  a  "coadjutor,"  in  a  sense,  but  '"''  suhordinate  to 
St.  Peter."  This  is  mere  rash  assertion,  and  the 
priest  of  the  oratory  disdains  furnishing  any  proof. 
One  enraptured  popular  advocate,  in  a  book  of  which 
we  propose  to  speak  further  on  (pp.  43-49),  uses,  as  to 
the  Apostle,  "the  great  and  all-sufficient  teacher," 
such  language  as  the  following  ; — "  who  will  venture, 
at  the  risk  of  his  soul,  to  deny  that  any  special  dignity 
or  charge  was  conferred  upon  St.  Peter,  in  preference 
to  the  other  Apostles  ?" 

8.  The  third  great  text  is  taken  from  St.  John's 
Gospel  (xxi.  15-17),  and  is  one  which  Romish  writers 
urge,  with  all  their  might,  as  upholding  and  substan- 
tiating their  peculiar,  established  dogmas; — "Jesus 
saith  to  Simon  Peter,  Simon,  son  of  Jonas,  lovest 
thou  Me  more  than  these  (love  Me)  ?     He  saith  unto 


PETER    AKD   niS   LORD.  2'ii 

Him,  Yen,  Lord,  Thou  knowest  that  I  love  Thee. 
He  saith  unto  him,  Feed  My  lambs.  He  saith  to  him 
again,  the  second  time,  Simon,  son  of  Jonas,  lovest 
thou  Me?  He  saith  unto  Him,  Yea,  Lord,  Thou 
knowest  that  I  love  Thee.  He  saith  unto  him,  Feed 
My  sheep.  He  saith  unto  him  the  third  time,  Simon, 
son  of  Jonas,  lovest  thou  Me  ?  Peter  was  grieved  be- 
cause He  said  unto  liirn  the  third  time,  Lovest  thou 
Me  ?  And  he  said  unto  Him,  Thou  knowest  all  things  : 
Thou  knowest  that  1  love  Thee.  Jesus  saith  unto 
him.  Feed  My  sheep."  The  just  and  truly  Catholic 
interpretation  of  this  significant  record  by  St.  John  is 
in  substance  this  :  Peter  had  fallen,  had  repented,  and 
had  been  forgiven.  The  Lord  puts  the  question  to 
him  in  such  wise  as  must  have  pierced  his  very  soul. 
Peter  had  foolishly  boasted  of  his  devotion  and  love, — 
"  Though  1  should  die  with  Thee,  yet  1  will  not  deny 
Thee"  (Matt.  xxvi.  35);  "1  will  lay  down  my  life 
for  Thee"  (John  xiii.  37).  Thrice  is  he  asked, 
"  Simon,  son  of  Jonas,  lovest  thou  Me  ?"  and  thrice 
Peter  answers,  in  deep  humility,  "  Yea,  Lord,  Thou 
knowest  that  1  love  Thee,"  Very  striking  are  the 
words  which  the  Gracious  Master  used,  in  His  charge 
to  the  penitent  apostle  to  do  what  He  now  command- 
ed, by  helping  and  guiding  otliers  to  do  the  same  ; 
"  feed  My  lambs,  tend  and  guide  My  sheep,  feed  My 
little  sheep,"  the  choice,  loved  ones  of  tlie  flock. 
Peter  was  restored  to  his  former  position  of  honor  and 
repute  among  the  apostles,  at  the  same  time  being  sol- 
emnly, though  silently,  warned  in  regard  to  possible  dan- 
ger in  the  future.  And  when,  not  long  after,  he  and 
the  eleven  with  him  were  filled  with  the  Holy  Ghost, 


30       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

St.  Peter  stands  out  prominently,  in  the  earlier  chap- 
ters of  the  Acts  of  the  Apostles,  as  active,  zealous,  in- 
dustrious, continually  at  work  (frequently  in  company 
with  St.  John),  and  truly  blessed  in  his  work,  never 
ordering  others  as  a  master,  but  working  always  in 
company  with  those  whom  the  Divine  Lord  had  chosen 
to  work  with  him.  After  the  sensible  and  effective 
speech  of  Peter,  in  the  Council  of  Jerusalem  (Acts  xv. 
16-21),  he  appears  no  further  in  the  record  by  St. 
Luke.  We  have  his  two  Epistles,  it  is  true  ;  and 
well  do  they  deserve  to  be  read  and  studied  by  Chris- 
tian people,  particularly  by  those  who  are  striving  to 
elevate  the  Apostle  into  a  supreme  headship  and  au- 
thority in  the  Catholic  Church.  As  to  St.  Peter's 
later  life  and  career,  there  are  only  scanty  remains  in 
ancient  writings.  (See  Chap.  L,  pp.  15-19.)  It  seems 
strange  that  this  meeting  of  the  Saviour  with  St. 
Peter,  and  the  touching  words  which  He  spoke  on 
that  occasion  should  be  so  grossly  perverted,  as  they 
have  been,  by  zealous,  resolute  papists.  These  affirm, 
(without  any  pretence  of  evidence)  that,  at  this  time, 
and  by  these  words  of  the  Lord,  there  is  given  to  St. 
Peter,  and — stranger  still— to  all  the  popes  of  Rome, 
an  absolute  control  over  Christ's  Church  and  people 
throughout  the  wide  world,  both  then  and  for  all  time 
to  come.  The  Apostle  Peter  is  alone  the  shepherd, 
they  tell  us.  He  may  hand  over  a  portion  of  this  as- 
sumed divine  authority  to  others,  if  so  he  pleases  ; 
but,  he  himself  is,  nevertheless.  Supreme  Pastor,  the 
Yicar  of  the  very  Lord  Himself.  And  still  further, 
as  the  result,  the  same  absolute  power  is  conferred 
upon  not  only  decent  and  fairly  good  men,  but  upon 


EARLY   FATHERS   QUOTED.  31 

all  tlie  graceless  wretches  of  popes  in  the  middle  and 
dark  ages. 

9.  Testimony  of  several  fathers  of  good  repute 
(third  to  fifth  century)  may  properly  here  be  noted, 
as  to  the  purport  and  force  of  the  passage  above  quot- 
ed from  St.  John.  "  All  of  them  (tlie  twelve)  were 
shepherds  ;  but  the  flock  did  appear  one,  which  was 
fed  by  the  Apostles  with  unanimous  agreement." 
These  are  the  words  of  the  distinguished  Cyprian, 
martyr-bishop  of  Carthage  (A.D.  250),  from  his  valu- 
able work  "  On  the  Unity  of  the  Church."  He  was 
a  trne  Roman,  and  alive  always  to  the  majesty  of  the 
empire,  with  its  single,  supreme  head.  Basil  the  Great, 
bishop  of  Csesarea,  Asia  Minor  (A.D.  374),  thus 
writes  :  "  And  we  are  taught  this  (i.e.,  obedience)  by 
Christ  Himself,  constituting  St.  Peter  pastor,  after 
Himself,  of  the  Church  ;  for,  Peter  (saith  He)  lovest 
thou  Me  more  than  these  ?  Feed  My  sheep  ;  and  con- 
ferring on  all  pastors  and  teachers  continually  an  ecpial 
power  (of  doing  so)  ;  whereof  it  is  a  sign,  that  all  do 
in  like  manner  bind  and  do  loose  as  he."  Ambrose 
(close  of  fourth  century)  affirms, — "  Which  sheep  and 
which  flock  not  only  then  St.  Peter  did  receive,  but 
also  v/ith  him  all  we  priests  did  receive  it."  Augus- 
tine, the  great  Latin  theologian,  bishop  of  Hippo  (early 
part  of  the  fifth  century),  writing  "  On  the  Agony  of 
Christ,"  declares  that,  "  When  it  is  said  to  Peter,  it 
is  said  to  all,  Feed  My  sheep. "  "He  the  Lord  is  a  Pas- 
tor ;  He  gave  also  to  His  members  ;  for  both  Peter  was 
a  pastor,  and  Paul  a  pastor,  and  the  rest  of  the  Apostles 
were  pastors,  and  good  bishops  are  pastors."  Chrysos- 
tom,  the  noble  bishop  of  Constantinople  (end  of  fourth 


32       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

century),  discoursing  "  On  the  Priesthood,"  says, 
"  Our  Lord  did  commit  Ilis  sheep  to  Peter,  and  to 
those  who  came  after  him."  Cyril,  bishop  of  Alex- 
andria (A.D.  420)  writes  :  "  It  was  a  lesson  to  teach- 
ers, that  they  cannot  otherwise  please  the  Arch-pastor 
of  all  than  by  taking  care  of  the  welfare  of  the  rational 
sheep.  "*  Some  words  from  the  eminent  Bishop  Pear- 
son ("  On  the  Creed,"  p.  485)  deserve  to  be  here  add- 
ed. He  gives  a  passage  from  Cyprian's  work  (as 
above),  in  which  this  early  father  refers  to  passages 
about  St.  Peter  being  "  the  rock  on  which  1  will 
build  My  Church,"  "  feed  My  sheep,"  etc.,  and  then 
goes  on  to  say  : — "  this  is  very  much  to  be  observed, 
because  that  place  of  St.  Cyprian  is  produced  by  the 
Komanists  to  prove  the  necessity  of  one  head  of  the 
Church  on  earth,  and  to  show  that  the  bishop  of  Eome 
is  that  one  head  by  virtue  of  his  succession  to  St. 
Peter  ;  whereas  St.  Cyprian  speaketh  nothing  of  any 
such  one  head,  nor  of  any  such  succession,  but  only  of 
the  origination  of  the  Church,  which  was  so  disposed 
by  Christ  that  the  unity  might  be  expressed.  For 
whereas  all  the  rest  of  the  Apostles  had  equal  power 
and  honor  with  St.  Peter,  yet  Christ  did  particularly 
give  that  power  to  St.  Peter,  to  show  the  Unity  of 
the  Church  which  He  intended  to  build  upon  the 
foundation  of  the  Apostles." 

*  We  take  these  quotations  from  Dr.  Isaac  Barrow's  great  and 
unanswerable  work  on  "  The  Pope's  Supremacy"  (Svo,  pp.  597). 
The  reader  will  do  well  to  study  this  volume,  if  he  desire  to  be- 
come master  of  the  subject,  in  its  details. 


CHAPTER  111. 

Romish  Controversialists  and  their  Books. 

1.  The  advocates  of  the  truth  and  excellence  of  the 
Romish  relif^ion,  and  its  consequent  obligation  upon 
all  human  beings,  have  found  it  necessary,  from  time 
to  time,  to  bestir  themselves  in  its  defence.  They 
have  picpared,  and  put  into  circulation,  various  books  ; 
some  large  and  pretentious,  in  the  way  of  quoting 
(after  their  rather  unique  manner)  authorities  ;  others 
(and  chiefly)  the  smaller  manuals  or  handy  books,  and 
Catechisms,  intended  mostly  for  the  uneducated,  the 
working  classes,  etc.  These  latter  furnish  numerous 
readers  with  popery  in  the  concrete,  and  are  based 
almost  wholly  upon  assertions,  guesses,  assumptions, 
etc.  Unwilling  to  make  the  present  a  large  or  bulky 
volume,  instead  of  one  which  any  intelligent  reader 
can  readily  handle,  we  have  come  to  the  conclusion 
that  it  will  be  best  and  fairest,  all  round,  to  select  two 
or  three  popular,  approved  volumes,  issued  by  Rom- 
ish controversialists,  in  repeated  editions,  and  to  show 
how  they  labor  to  support  their  claims  and  pretensions 
before  the  world,  at  the  very  close  of  this  nineteenth 
century. 

2.  We  begin,  then,  with  a  stout  octavo  (pp.  520), 
entitled  "  The  Faith  of  Catholics"  (i.e.,  of  the  papal 


34       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

sort).*     It  was  first  published  some  seventy-five  to 
eighty  years  ago,  and  has  held  a  place  of  honor  among 
Romish  folk  ever  since,  as  the  work  of  an  esteemed 
priest,  belonging  to  the  schismatic  branch  of  Rome  in 
England,  Rev.  J.  Berington.     He  was  aided  by  Rev. 
J.  Kirk,  a  fellow-priest,  and  the  joint  work  of  these 
two  has  gained  much  credit,  and  is  sometimes  referred 
to  as  unanswerable.     The  avowed  design  of  Berington 
and  Kirk  is  to  prove,  by  Holy  Scripture  and  the  fa- 
thers of  the  first  five  centuries,  that  the  Romish  faith 
is   the   one   only    true   faith.     The  dark  and  dreary 
region  beyond,  when  the  papal  monarchy  of  pride  and 
power   prevailed,  and  showed   to   what   enormities   it 
was  equal,  so  soon  as  it  became  supreme  master  and 
lord,  is  discreetly  not  entered  upon.     It  is  quietly  as- 
sumed  that   Rome   and   its  so-called  creed  were  the 
same  always  after,  whereas  history  proves,  beyond  all 
contradiction,  that  neither  pope  nor  leaders  of  the  fifth 
century  (like  Leo  I.  and  his  kind)  ever  made  any  pre- 
tence of  holding  such  tenets,  or  having  such  power 
and  rank,  as  the  Hildebrands,  and  Innocents,  and  Boni- 
faces of  mediaeval  times,  and  the  "  high  talking"  popes 
and  Jesuit  managers  in  later  centuries. 

3.  Berington  and  Kirk's  work  contains  a  number  of 
short  passages  or  texts  from  the  Bible,  such  as,  four 
Old  Testament  prophets,  the  four  Gospels,  the  Acts, 
the  two  Epistles  of  St.  Peter,  seven  or  eight  of  St. 
Paul's  Epistles,  and  St.  James.     There  are  also  given 

*  Full  title  :  "  The  Faith  of  Catholics  on  Certain  Points  of 
Controversy,  Confirmed  by  Scripture,  and  Attested  by  the  Fa- 
thers of  the  First  Five  Centuries  of  the  Church."  By  Rev.  J. 
Berington  and  Rev.  J.  Kirk. 


BEKINGTOKT   AND   KIRK's   MODE.  35 

select  exeerpts  from  certain  of  the  "  fathers,"  as  they 
are  called.  The  writers  lay  down  various  "  proposi- 
tions" (about  forty  in  all)  in  a  rather  skilfal  way, 
alvvays  assuming  that,  whenever  "  the  Church"  is 
named  by  an  ancient  father  or  commentator,  it  is 
"  the  Roman,"  or  in  subjection  to  Rome,  which  is 
meant.  Tliey  furnish  carefully  chosen  and  manipu- 
lated extracts,  apparently  in  support  of  Romish  dog- 
mas, professedly  from  men  of  note  during  the  early 
Catholic  ages.  The  three  Apostolic  Fathers  are  of 
necessity  briefly  quoted,  for  the  first  century  ;  with 
Justin  Martyr,  Irenteus,  Tertullian,  and  Clement  of 
Alexandria  (at  close  of  second  century)  ;  Origen, 
Minutius  Felix,  Cyprian  (p,  32),  and  some  half  dozen 
others,  for  the  third  century  ;  Eusebius,  tlie  historian, 
fourth  century,  with  Basil,  Ambrose,  Epiphanius, 
Athanasius,  Chrysostom,  Jerome,  and  about  twenty 
others  of  no  great  account  ;  and  for  the  fifth  century, 
Augustine,  Cyril  of  Alexandria,  Theodoret,  Vincent 
of  Lerins,  Socrates,  the  historian,  and  a  number  more 
of  little  known  writers,  A  few  specimens  of  the  mode 
practiced  by  Berington  and  Kirk  in  the  quoting  and 
using  the  fathers  and  early  writers  may  properly  here 
be  given. 

4.  They  begin,  as  to  "  The  Authority  of  the 
Church,"  with  Irenteus  (end  of  second  century)  :  in 
cases  of  "  dispute,  recourse  must  be  had  to  the  most 
ancient  churches,  where  the  Apostles  resided  :"  "  it  is 
a  duty  to  obey  the  priests  of  the  Church,"  so  as  not  to 
be  suspected  of  being  heretics  or  schismatics.  Clem- 
ent of  Alexandria  and  Tertullian  (contemporaries  of 
Irenseus)  are  quoted  ;  but  their  words  simply  assure 


36       PAPALISM  VERSUS  CATHOLIC  TKUTH. 

US  that  "  there  is  only  one  true  Church,"  and  that  the 
Apostles  taught  the  world  the  doctrine  which  they  re- 
ceive from  Christ.     Reference  is  made  to  Origen  as 
teaching  that  "  the  Scriptures  are  to  be  adhered  to, 
according  to  the  sense  which  has  been  delivered  by 
them,"   i.e.,    "  Apostolical   men  ;"    and   that    "  that 
alone  is  truth,  which  in  nothing  differs  from  ecclesias- 
tical and  apostolical  tradition."     Cyprian  of  Carthage, 
in  his  treatise  "  On  the  Unity  of  the  Church,"  quotes 
our  Lord's  declaration  to  St.  Peter,  as  being  the  rock 
on   which  He   will  build   His   Church,  and   asks  the 
question    (quite   pertinent,  in    view   of    Romish   cor- 
ruptions), "  Can  he,  who  does  not  hold  this  unity  of 
the  Church,  think  that  he  holds  the  faith  ?"     Athana- 
sius,  the  noble  and  illustrious  champion  of  the  true 
faith  against   deadly  heresy,  has  received  and  entirely 
deserves  the  reverence  of   Catholic  Christians   in  all 
ages.     The  papal  dogma  of  supremacy,  in  its  offensive, 
godless  form,  had  not  yet  made  any  perceptible  prog- 
ress ;  consequently,  Julius,    bishop   of   Rome   at   that 
date,  treated  Athanasius  with  the  courtesy    and  love 
of  a  ^'brother  bishop"   (his  own  term),   and  largely 
aided  him  towards  returning  to  his  post  of  duty  in 
Alexandria,  the  second   patriarchate  in    the   Catholic 
Church, — Rome  claiming  to  be  the  first.      Berington 
and  Kirk  give,  in  a  passage  translated  by  them  from 
one  of  his  Epistles,  the  following  : — "  Let  us  consider 
from  the  earliest  period  the  tradition,  the  doctrine,  and 
the  faith  of  the  Catholic  Church,  which  God  first  de- 
livered, the  Apostles  proclaimed,  and  the  succeeding 
fatliers  fostered  and  preserved.     On  these  the  Church 
is  founded,  and  whosoever  falls  from  her  communion 


WILD   POPISH   ASSUMPTIONS.  37 

neither  is,  nor  can  be,  called  a  Christian."  About  a 
hundred  pages  are  devoted  to  this  topic  ;  some  three 
hundred  and  Hftj  pages  additional  are  filled  with  their 
notions  as  to  "  Apostolical  Traditions,"  which,  they 
dare  to  say,  "  have  come  down  in  an  unbroken  series 
of  oral  delivei'y^  from  the  Apostolic  ages  !"  Ter- 
tnllian  is  made  to  affirm  (in  italics),  "  to  the  Scriptures 
an  appeal  must  oiot  he  made  .'"  implying  that  there  is 
great  danger,  if  you  do  so  appeal,  that  lieretics  and  such 
like  will  gain  the  victory.  So,  too,  the  first  Four 
General  Councils,  "  assisted  by  delegates  from  the 
Roman  See,"  (a  shrewd  addition),  proclaimed  the  true 
doctrine,  which  Rome  graciously  accepted,  "  as  agree- 
ing with  what,  in  the  sum  of  doctrine,"  she  already 
believed.  Following  this,  come  "  the  Primacy  of 
St.  Peter  and  his  Successors  ;"  "  Inerrancy  of  the 
Church,"  which  they  declare  that  papists  deny  ;  "  In- 
fallibility of  the  Pope,"  which  tliey  also  deny  ;  "  Tran- 
substantiation,"  the  other  supposed  "  Sacraments," 
"  Invocation  of  the  Saints,"  "  Sacrifice  of  the  Mass," 
"Confession"  to  a  Priest,  "Purgatory,"  "Relics," 
etc.,  etc. 

5.  An  Introduction  (of  fifty  pages)  is  a  somewhat 
striking  feature  in  the  volume.  In  this  the  writers 
display  great  zeal  in  advocating  the  highest  style  of 
popery  (save,  of  course,  in  such  things  as  the  "  Im- 
maculate Conception"  of  the  Virgin  Mary,  1854,  and 
the  pope's  "  infallibility,"  1870,  the  latest  additions  to 
the  papal  creed  since  their  day),  and  in  trying  to  per- 
suade the  reader  that  their  system  is  not  only  based  on 
Holy  Scripture  and  antiquity,  but  is  in  every  respect 
the  truth  of   God  for  all  mankind.     They  assert  and 


38       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

reassert,  with  all  their  force,  that  the  Romish  faith 
(despite  all  its  additions,  alterations,  enlargement,  etc.) 
is  the  only  true  faith,  and  that  there  is  no  salvation 
outside  the  Roman  pale.  They  undertake  to  j^rove — 
so  they  say — by  Holy  Scripture  and  the  "  unanimous 
consent"  of  the  fathers  of  the  first  live  centuries,  the 
teaching  of  Pius  Fourth's  creed  (1564).  They  state 
confidently,  that  "  an  unbroken  chain  of  living  wit- 
fiesses,  provided  with  all  necessar}^  documents,^''  sup- 
ports the  papal  faith,  and  proclaims  its  identity  with 
the  faith  of  the  Apostles.  They  further  say,  that 
"  the  promised  assistance  of  the  Holy  Spirit  gives 
security  to  their  words  :  I  am  with  you  all  days,  eveir 
to  the  end  of  the  world."  A  notable  instance  of  how 
things  may  be  judiciously  managed,  when  in  right 
hands,  is  furnished  by  their  insinuating  that  Holy 
Scripture  is  of  no  real  value  or  importance,  even  in 
preparing  the  clergy  for  their  high  vocation,  and  that 
all  which  needs  to  be  done  is,  to  follow  the  infallible 
teaching  of  popish  priests  :  "  Had  Christ  said.  Go  and 
couimit  to  writing  the  Gospel,  or  those  saving  truths, 
which  you  have  heard  from  My  mouth  ;  and  let  that 
writing,  or  written  word,  be  the  rule  of  belief  to  those 
whom  you  shall  instruct,  and  to  their  successors,  to 
the  end  of  the  world, — had  He  said  this,  the  point 
had  been  clear.  But  he  said  it  not  :  He  commanded 
them  to  go,  and  to  teach,  or  preach.  The  commission 
is,  to  teach  /  and  obedience  to  that  teaching  is  en- 
joined under  the  severest  menace."  Can  anything  be 
more  neatly  muddled  up  than  that  ?  Do  the  papists 
disbelieve  that  Holy  Scripture  was  written  under  the 
inspiration  of  the  Holy  Ghost,  and  is  really  and  truly 


WOED   OF  MOUTH  TEACHIKG.  39 

the  Word  of  God  ?  Is  it  possible,  tliat  Christian  peo- 
ple— so  c-illed — with  any  capability  of  discriminating 
between  trnth  and  a  caricature  of  truth,  can  listen  to 
such  wild  abuse  and  preposterous  claims  ? 

6.  These  unscrupulous  devotees  of  Rome  further 
try  hard  to  make  a  point  out  of  St.  Paul's  language, — 
"1  received"  and  "1  delivered."  "He  does  not 
say  (B.  and  K.  sapiently  remark)  that  he  learned  the 
truth  from  the  Scriptures,  but  that  he  received  it. 
[As  there  were  no  New  Testament  Scriptures — such 
as  we  now  understand  by  this  designation — in  exist- 
ence and  circulation  at  that  time,  is  it  not  rather  im- 
pertinent and  unmannerly  to  fault  the  pupil  of  Gama- 
liel therefor  ?]  And  the  same  truths,  by  the  same 
mode  of  teaching  by  word  of  mouth,  have  continued 
to  be  delivered  down  to  us,  by  the  pastors  of  the 
Church,  successors  of  the  Apostles."  "  The  pastors 
delivered  what  they  received.  To  this  all  are  wit- 
nesses ;  all  liturgies  and  other  forms  of  prayer  are 
witnesses,  and  the  writings  of  all  preceding  teachers, 
joined  to  the  admitted  testimony  of  the  Scriptures, 
are  witnesses."  A  number  of  pages  is  tilled  with 
high  praises  of  the  Old  Liturgies,  such  as,  that  of 
Jerusalem,  the  Alexandrian,  the  Constantinopolitan, 
the  Roman,  Syriac,  Coptic,  etc.  ;  but  wlty  this  be- 
praising  is  given  to  these  valuable  remains  of  antiquity, 
it  is  not  easy  to  understand,  seeing  that  they  afford  no 
help  to  the  Romish  cause,  and  cannot  be  tortured  into 
supporting  the  shocking  dogma  of  transubstantiation 
(a  novelty  of  the  twelfth  century),  and  other  perver- 
sions  of   the    Catholic   faith.*     The   question   being 

*  See  Bingham's  "  Antiquities  of  the  Christian  Church,"  bk. 


40  PAPALlSM   VERSUS   CATHOLIC   TRtJTif. 

raised,  was  the  ordinance  of  teaching  Ity  word  of  month 
designed  to  be  perpetual  ?  and  if  so,  "of  what  use  are 
the  Scriptures  of  the  New  Testament  ?"  the  answer  is 
a  singularly  audacious  one  for  even  a  papist  :  "  We 
conceive  these  Scriptures  to  be  of  no  use,  as  an  inde- 
pendent rule  of  faith,  for  this  plain  reason  ;  that,  as 
all  the  truths  which  we  believe  to  be  divine,  and 
which  are  the  objects  of  our  faith,  come  immediately 
from  Christ,  and  were  taught  by  the  Apostles  before 
these  Scriptures  were  written,  we  are  not  at  liberty  to 
think  that  these  truths  would  not  have  remained,  to 
the  end  of  the  world,  j^ure  and  unaltered,  had  that 
primitive  state  of  things  continued  ;  that  is,  had  it 
never  seemed  good  [italics  B.  and  K.  's]  to  any  of  the 
Apostolic  men,  as  it  did  to  St.  Luke,  to  commit  to 
writing  what  they  had  learned." 

7.  Romish  assurance  has  rarely,  if  ever,  exceeded 
such  words  as  these,  and  the  rebuke  thrown  out  at 
the  Evangelist  is  in  the  true  "  high  papal"  style  ! 
Further,  it  is  reiterated  that  every  popish  person  "  will 
now  be  sensible,  should  any  point  of  his  faith  seem  to 
receive  little  sup]3ort,  or  even  no  support,  from  any 
text  of  Scripture,  that  its  truth  is  not  thereby  affected, 
as  Its  divine  origin  from  Christ,  and  its  descent  from 
the  Apostles,  remain  the  same,"  In  order  to  drive 
the  nail  home,  while  they  are  about  it,  B.  and  K. 
roundly  assert,  that  "  A  Guide  is  manifestly  neces- 
sary ;''''  "the  teaching  authority,  established  by 
Christ,  must  be  esteemed  a  signal  blessing  ;"   "  the  un- 

XV.  cap.  V.  §  4,  5.  Also,  C.  E.  Hammond's  "  Liturgies,  Eastern 
and  Western,"  8vo,  pp.  475,  a  very  useful  book  for  the  stu- 
dent. 


WICSED   AKi)   INSOLENT  PRETENSIONS.  41 

lettered  man,  by  a  few  plain  documents,  is  taught  that 
the  guides,  whom  his  Saviour  has  commanded  him  to 
follow,  can  lead  him  into  all  truths  ;  and  that,  in  trust- 
ing to  them,  he  trusts  in  God  ;  the  speaking  authority 
of  the  Catholic  Church  [they  mean  the  Romish,  of 
course]  can  tell  me  in  what  sense  the  Scriptures  have, 
at  all  times,  been  expounded."  Bossuet,  the  famous 
French  prelate  (+  1704),  is  quoted,  without  regard 
to  the  context.  The  "  Eagle  of  Meaux"  was  a  thor- 
ough Galilean.  He  held  fast,  at  all  times,  to  the 
"  four  articles,"  in  which  are  asserted  the  "  liberties" 
of  the  French  Church,  and  he  spoke,  with  indignation 
and  amazement,  of  the  famous  Bellarmine,  the  Jesuit, 
and  of  his  teachings.  According  to  B.  and  K.,  Bos- 
suet says,  "  the  written  Word  of  God  may  be  handled 
and  expounded,  as  fancy  shall  direct  ;  a  word  that  re- 
mains silent  under  every  interpretation.  When  diffi- 
culties and  doubts  arise,  then  1  must  have  some  exter- 
nal guide  that  shall  solve  these  difiiculties,  and  satisfy 
my  doubts  ;  and  that  guide  must  be  unerring."  A 
strange  farrago  all  this  !  A  wonderful  discovery,  for- 
sooth, that  God's  Holy  Word,  written  under  the  guid- 
ance of  the  Holy  Ghost,  is  unfit  to  be  the  teacher  and 
companion  of  those  for  whom  our  Saviour  suffered  on 
the  cross,  and  that  the  only  help  for  the  members  of 
the  Holy  Catholic  Church  is,  in  submission  to  what- 
ever absurdity,  false  doctrine,  fiction,  or  fraud,  which 
popes  and  priests,  for  some  twelve  hundred  years, 
have  been  pleased  to  order  men  to  do  !  It  cannot  well 
be  termed  anything  short  of  insolence  for  any  one  to 
talk  and  write  in  this  style,  inasmuch  as  nearly  the 
whole  of  papal  claim  to  be  lords  and  masters,  here  on 


42  PAPALISM   VERSUS    CATHOLIC   TRUTH. 

earth,  consists  of  bare  assumptions,  fables,  and  plati- 
tudes, partly  absurd,  partly  wicked. 

8.  We  take  occasion  here  to  warn  our  readers  that 
Berington  and  Kirk  are  guilty  of  the  too  common  sin 
of  garbling  extracts  from  old  writers,  leaving  out  con- 
veniently, without  any  note  of  the  fact,  what  does  not 
suit  them,  and  thus  perverting  the  sense  of  the  author. 
It  has  been  fnlly  proven,  by  Dr.  Barrow,  Bishop  Phill- 
potts,  Dr.  S.  F.  Jarvis,  Dr.  J.  II.  Todd,  Robert  Southey, 
and  others,  that  there  is  no  reliance  to  be  placed  on 
the  honesty  or  truthfulness  of  such  papists  as  Bering- 
ton  and  Kirk,  Milner,  O'Connell,  and  the  like.  A 
few  words  further  will  suffice  about  J.  Berington  and 
his  book.  Just  let  one  think  in  what  troubles  B. 
would  be  involved,  were  he  now  alive  !  He  says  that 
the  pope  is  not  "  infallible,"  and  that  papal  definitions 
or  decrees  do  not  oblige  anybody  to  "an  interior  as- 
sent." He  declares  "  the  temporal  sovereignty"  of 
the  pope  does  7iot  put  into  his  hands  any  power  over 
princes  and  states.  He  never  heard  of  tlie  new  article 
in  the  creed  of  papists,  i.e.,  the  "  Immaculate  Concep- 
tion" of  the  Virgin  Mary  (1854),  so  of  course  could 
not  well  say  anything  about  it.  He  also  brags,  in  re- 
gard to  the  points  mentioned  above,  how  all  this 
"  proves  our  liberty."  Poor  Berington  !  He  would 
have  found  out,  twenty-five  to  thirty  years  ago,  that 
he  must  take  it  all  back  again,  and  do  as  others  do, 
when  the  so-called  "infallible"  Church  and  its  man- 
agers see  fit  to  change  their  notions  and  dogmas  about 
certain  articles  of  their  faith.  Late  writers  escape  all 
this,  because  they  live  after  the  Vatican  Council  and 
its  Decrees  (1870)  have  done  their  work,  and  they 


milner's  gkeat  effort.  43 

must  make  the  best  of  the  state  of  things  as  it  is,  Snch 
teaching  as  Berington's  is,  in  various  matters,  out  of 
date,  and  can  never  be  revived.  The  terrible  anathe- 
mas have  frightened  some,  probably  not  very  many. 
The  prospect  is  anything  but  pleasant,  we  judge,  to 
numerous  good  people  in  the  Romish  Church  ;  for 
the  cry  is  continually  heard,  the  pope  is  infallible,  the 
pope  is  supreme  master  over  every  empire,  kingdom, 
nation,  and  people  in  the  world.  "  Let  no  one  dare 
to  doubt  it  !"  is  the  papist's  haughty  refrain. 

9.  The  next  controversial  work,  to  which  attention 
is  here  asked,  is  from  the  pen  of  Dr.  J.  Milner,  a  titu- 
lar bishop  of  the  Romish  Intrusion  in  England.  It  is 
entitled  "  The  End  of  Controversy"  (12mo,  pp.  352),* 
and  is  highly  esteemed  among  Romanists,  having  been 
frequently  reprinted.  Being  a  veiy  pretentious  vol- 
ume, it  was  soon  after  thoroughly  examined  and  exposed 
by  Dr.  R.  Grier,  an  English  clergyman  of  a  former 
generation.  His  book  is  out  of  print  ;  but  Dr.  S.  F. 
Jarvis,  one  of  the  Church's  ablest  scholars,  took  the 
Yicar  Apostolic  in  hand,  and  published  a  "  Reply  to 
Milner's  '  End  of  Controversy  '  "  (1847,  pp.  251). 
The  task  was  not  a  pleasant  one  ;  yet  it  was  fully  ac- 

*  Full  title  :  "  The  End  of  Religious  Controversy,  in  a  friendly 
Correspondence  between  a  Religious  Society  of  Protestants  and 
a  Roman  Catholic  Divine.  In  three  parts  :  Part  I.  On  the  Rule 
of  Faith,  or  the  Method  of  finding  out  the  True  Religion.  Part 
II.  On  the  Characteristics  of  the  True  Church.  Part  III.  On 
rectifying  Mistakes  concerning  the  Church.  By  the  Right  Rev. 
.John  Milner,  D.D.,  Vicar  Apostolic,  etc.  Addressed  to  the 
Right  Rev.  Dr.  Burgess,  Lord  Bishop  of  St.  David's,  in  answer 
to  his  lordship's  '  Protestant  Catechism.'  "  The  book  was  first 
published  in  1818. 


44       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

complished,  and  we  shall  take  occasion  to  ^ive  our 
readers  the  benefit  of  Dr.  Jarvis's  help  in  dealing  with 
Milner's  book.  This  book  combines  much  shrewdness 
and  cunning  with  a  certain  show  of  learning  and  re- 
search. It  quietly  and  unblushingly  assumes,  always 
and  everywhere,  that  the  popish  Church  in  Rome  is 
identical  with  ''the  Holy  Catholic  Church"  of  the 
Nicene  Creed.  It  claims,  effusively,  perfect  sincerity, 
strict  adherence  to  truth,  and  ardent  affection  for  the 
souls  of  those  imaginary,  guileless  people,  to  whom  he 
professes  to  be  writing  letters  ;  but,  a  careful  gomg 
through  Milner's  book  compels  us  to  pronounce  it  to  be 
unscrupulous  and  unsatisfactory,  ^^artly  (it  may  be 
hoped)  from  ignorance,  and  partly  from  a  settled  de- 
termination to  uphold  mediaeval  and  modern  popery 
at  any  cost.  In  the  main,  Milner  agrees  with  Bering^ 
ton  and  Kirk,  Charles  Butler,  Challoner,  O'Connell, 
and  others  ;  but,  he  shows  himself  to  be  quite  capable 
of  mean  and  unworthy  devices,  when  his  case  requires 
it.  He  insinuates  (though  knowing  it  to  be  false)  that 
the  faith  of  the  Church  of  England,  and  of  course  also 
that  of  the  Protestant  Episcopal  Church  in  the  United 
States,  is  not  that  of  the  Catholic  Church  at  the  end 
of  the  first  four  General  Councils  (A.D.  451),  as  set 
forth  in  the  Nieeno-Constantinopolitan  Creed.  Milner 
and  his  co-workers  put  on  a  bold  front,  and  are  daring 
enough  to  count  as  "  heretics"  and  "  schismatics,"  not 
only  the  Church  of  England,  but  also  the  Greek  and 
Oriental  Churches  (who  have  refused  and  resisted,  for 
many  centuries,  all  efforts  to  wheedle  or  force  them 
into  Rome's  embraces)  and  they  boast  themselves  to 
be  the  one,  holy  Catholic  Church.     It  is  all  a  piece  of 


PEOTESTANT   HEKETICS   NUMEROUS.  45 

dishonesty  and  malice.  Tiie  "  triple  brass  and  match- 
less effrontery"  of  J.  M.  cause  him  to  try  to  fasten 
what  he  considers  the  odious  cognomen  of  "  prot- 
estant,"  on  all  outside  of  Rome,  by  telling  his  readers, 
who  are  plain,  unlettered  people,  that  Augustine,  a 
great  scholar  and  saint,  in  the  fifth  century,  reckuned 
up  "  ninety  her'esies  that  had  protested  against  the 
Church"  before  his  day  (i.e.,  the  first  four  centuries 
or  more).  The  great  story-teller  goes  on  to  say,  that 
there  were  fully  as  many  up  to  the  time  of  Luther's 
-protest,  and  Cardinal  Tlosius  counted  two  hundred  and 
seventy  more  sects  of  protestants  at  the  end  of  the 
same  century.  This  is  a  quite  easy  but  very  impu- 
dent assumption  on  his  part,  that  papists  are  the  same 
as  the  ancient  Catholics,  in  doctrine  and  worship,  be- 
fore popery  was  invented,  and  that  all  who  refuse  to 
accept  the  Tridentine  Creed,  with  its  modern  changes 
and  improvements,  are  nothing  less  than  heretics,  who 
properly  ought  to  be  burned  as  quickly  as  possible. 
If  the  subject  were  not  so  grave  and  serious,  it  would 
be  nothing  less  than  ridiculous  to  find  that  there  are 
men,  supposed  to  have  some  education  and  some  sense 
of  decency,  who  can  indulge  in  such  wicked  perver- 
sion of  plain  truth,  and  such  continual,  blatant  repeti- 
tion of  foundationless  things. 

10.  The  titular  bishop  has  a  pictorial  "  Apostolic 
Tree,"  at  the  beginning  of  his  book,  in  which  he  shows 
(as  he  avers)  "  the  uninterrupted  succession"  of  the 
Romish  Church  ("Catholic,"  he  calls  it)  from  the 
Apostles  to  the  present  time,  as  well  as  the  chief 
"  heretics"  of  all  ages,  cut  off  from  her  communion. 
It  is  quite  wonderful  m  its  way,  and  must  please  pic- 


46       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

ture-lovers,  who  do  not  know  anything  of  history,  or 
will  not  take  the  trouble  to  inform  themselves  as  to 
the  truth  or  falsehood  of  assertions  like  Milner's. 
The  wily  controversialist  gives,  further  on,  as  an 
annex  to  his  marvellous  tree,  some  ten  pages  in  small 
print,  containing  a  synopsis  of  the  history  of  the  popes 
and  their  doings  during  eighteen  centuries  of  Church 
life  and  work.  It  begins  with  "  Simon,  the  centre  of 
union,  and  Head  Pastor,"  and  ends  with  Pius  VII. 
in  the  eighteenth  century.  Of  course,  in  so  small  a 
space,  not  much  can  be  said  or  done.  He  is  just  a 
little  plagued  over  the  mediaeval  popes,  and  their 
abominable  excesses  ;  but  Milner  is  here,  as  well  as 
elsewhere,  equal  to  the  occasion.  He  glides  quite 
serenely  over  unpleasant  or  knotty  points,  as  he 
means  the  simple  "  protestant"  folk  to  do,  for  whose 
instruction  he  professes  to  write  ;  makes  no  mention 
of  the  fatal  year  of  schism  (A.D.  484),  when  Felix  II. 
issued  an  anathema  against  Acacius  of  Constantinople, 
and  thereby  broke  off  all  communion  between  Eastern 
and  Western  Churches  ;  and  is  wholly  silent  about  the 
papal  schism  in  the  fourteenth  and  fifteenth  centuries. 
Certainly,  if  a  man  sets  out  to  boast  continually  of  the 
"  absolute  and  perfect  unity"  of  the  Romish  Church, 
all  such  facts  as  history  records  are  very  troublesome 
and  unpalatable  ;  such,  we  mean,  as  there  being 
heresy  and  schism  in  Rome  itself  ;  the  fighting  of  three 
popes,  one  with  the  other,  for  a  good  many  years,  no- 
body knowing  which  was  right  or  true  pope,  or  which 
was  not  ;  the  removal  to  Avignon  in  France,  and  de- 
sertion of  the  central  and  necessary  city  of  popery  for 
some  seventy  years  ;  the  huge  corruption  and  degrada- 


milner's  mode  of  fightihg.  47 

tion  of  the  papal  court,  and  those  under  its  control  ; — 
yet,  Milner  virtually  ignores  them  all,  with  a  saving 
clause  as  to  the  tenth  century,  which,  he  says,  was 
"  the  least  enlightened  by  piety  and  literature  of  the 
whole  number,"  and  was  also  disgraced  by  "  the  mis- 
conduct of  several  of  the  Roman  pontiffs."  With  this 
slight  allusion  to  there  ever  being  anything  wrong  in 
"  the  mother  and  mistress  of  all  Churches,"  tlie  gen- 
eral impression  intended  to  be  conveyed  is,  that  the 
papal  monarchy  stands  out  before  the  world  fair  and 
lovely,  and  free  from  all  just  reproach. 

11.  The  Vicar  Apostolic  makes  a  fierce  assault  upon 
Bishop  John  Jewell,  (one  of  the  bright  liglits  of  the 
CatJiolic  Church  in  England),  and  his  "  Challenge"  at 
St,  Paul's  Cross  London,  (1560),  to  the  papists  to 
stand  forth  in  defence  of  their  peculiar  dogmas  (of 
which  the  good  bishop  gives  a  list,  too  long,  however, 
to  be  here  quoted).  Milner  does  not  pretend  that  any 
Romanist  has  ever  fairly  met  this  challenge.  He  pre- 
fers to  call  foul  names  of  "  hypocrite,"  "  falsifier  of 
the  fathers"  (applied  to  Jewell),  and  coolly  tells  his 
readers  that  Conyers  Middleton,  the  free  thinker,  and 
some  others,  "give  up  the  ancient  fathers  to  the 
[Romish]  Catholics  without  reserve."  A  nice,  easy 
way  of  escape  !*  He  also  takes  delight  as  well  as  pains 
in  giving  details  of  wild  enthusiasts,  Ranters,  Fami- 
lists,  early  followers  of  George  Fox,  and  of  John  Wes- 

»  Bishop  Whittiugham's  ably  edited  and  fully  annotated  edi- 
tion of  Bp.  Jewell's  "  Apology  for  the  Church  of  England," 
against  the  Jesuit  Harding's  "  Confutation,"  etc.,  well  deserves 
to  be  in  the  hands  of  all,  especially  students  of  history,  and  seek- 
ers after  truth  and  purity. 


48       PAFALISM  VERSUS  CATHOLIC  TRUTH. 

ley,  and  tlie  like,  quietly  and  completely  ignoring  the 
numerous  specimens  of  not  dissimilar  performances, 
•at  times,  in  the  papist  Church,  so  secure  in  its  infalli- 
bility and  freedom  from  all  excess.  The  meanness  of 
this  assault  upon  the  members  of  the  true  Catholic 
Church  in  England  and  America,  as  well  as  on  the  vari- 
ous Protestant  denominations,  is  equalled  only  by  a 
sense  of  utter  contempt  wliich  is  entertained  by  all  de- 
cent people  for  such  stuff  as  papists  of  a  certain  stamp 
dare  to  put  into  print. 

12.  The  author  of  "  The  End  of  Controversy" 
waxes  quite  eloquent  over  the  name  "  Catholic,"  as 
exclusively  belonging  to  him  and  his  fellows  in  the 
Komish  Church.  He  puts  on  a  sort  of  injured  air, 
and  rather  groans  over  the  fact  that  they,  who  are  com- 
petent to  deal  with  this  matter,  uniformly  refuse  to 
allow  Romish  monopoly  of  truth  in  claiming  to  be  the 
"  One,  Catholic,  Apostolic  Church"  of  Christ  our 
Lord.  He  dislikes  very  much  that  a  good  many  per- 
sons will  persist  in  using  what  he  stigmatizes  as  "  nick- 
names of  Papists,  Romanists,"  etc.,  though  the  care- 
less habit  of  many  Protestants,  in  calling  the  Romish 
the  Catholic  Church,  ought  to  gratify  him  not  a  little. 
Believing  it  to  be  a  duty  always  to  use  accurate  lan- 
guage, when  dealing  with  or  speaking  of  others,  the 
reader  will  note  that,  in  the  present  volume,  we  no- 
where employ  the  term  "  Catholic"  for  "  Romish" 
or  "  Papal"  Church.  Rome's  preposterous  assertions 
and  claims  render  it  impossible  for  any  true  Catholic 
to  yield  to  them  without  self -stultification.  It  is  a 
gross  insult,  on  the  part  of  the  pope's  adherents,  to 
try  to  fasten  upon  the  Church  of  England  and  her 


THE   VICAR   APOSTOLIC    CONDEMNED.  49 

branches,  as  well  as  on  the  Greek  and  Oriental 
Churches,  some  sectarian  title  or  epithet  of  reproach. 
"  Are  you  then  men  alone,  and  shall  wisdom  die  with 
you  ?"  (Job  xii.  4).  Possiljly,  wisdom  wtll  die  with 
the  papists  ;  but  we  shall  none  the  less  hold  fast  to 
our  birth-name  of  "  Catholic,"  drawn  from  the 
Church's  creed. 

13.  In  closing  what  it  seems  necessary  to  say,  at 
present,  about  the  titular  bishop,  and  his  rather  un- 
savory work,  we  quote  a  few  stronc^  sentences  from 
Dr.  Jarvis's  "  Reply,"  and  then  let  him  ^o  : — "  To 
correct  all  Milner's  unf;u'r  quotations  from  English 
writers  ;  to  expose  his  artful  attempts  to  fasten  upon 
the  Church  of  England  the  recreant  conduct  of  base 
and  degenerate  sons  ;  would  be  an  almost  endless,  and 
certainly  a  very  unprofitable  and  loathsome  task.  I 
have  already  shown  his  dishonesty,  or  his  ignorance, 
in  the  quotations  he  has  pretended  to  make  from  the 
writers  of  the  Early  Church.  Is  not  this  enough  to 
put  the  reader  upon  his  guard  against  his  treatment  of 
modern  authors?"  Bishop  Phillpotts,  also,  in  his 
''  Letters  to  Charles  Butler,"  tells  of  "  Dr.  Milner's 
oft-convicted  insincerity  f  and  Robert  Southey,  in 
his  "Yindicise,"  distinctly  charges  the  Vicar  Apos- 
tohc  with  "gross  and  malicious  misrepresentations," 
and  ''^ fabricating,  with  his  wonted  disregard  of  truth, 
false  statements."* 

*  See  Dr.  Jarvis's  "  Reply  to  Milner's  End  of  Controversy," 
p.  120  ;  Bishop  Phillpotts'  "  Letters  to  Charles  Butler,"  p.  99  ; 
and  Sonthey's  "  Vindicise  Ecclesise  Anglicauoe,  comprising  Es- 
says on  the  Romish  Religion  and  Vindicating  the  Book  of  the 
Church,"  pp.  106-8  ;  288,  365,  525. 


CHAPTER  IV. 

One  of  the  Latest  Romish  Advocates  and  his 

Book, 

1.  One  of  the  latest  champions  for  popery,  full  and 
complete,  according  to  the  Vatican  Council  and  De- 
crees, is  an  English  Roman  priest  of  the  Oratory, 
Birmingham,  in  a  desperate  attempt  to  answer  the  late 
Dr.  Littledale's  severe  and  telling  arraignment  of  the 
Romish  system  and  its  results  (16mo,  pp.  275,  1881).* 
Among  other  things,  Ryder  says,  that  "  all  theologians 
admit  that  after  Pentecost  St.  Peter  was  infallible, 
and  that  all  the  other  Apostles  were  infallible  too,  and 
did  not  require  any  other  guidance  for  their  faith  than 
that  of  the  Holy  Spirit."  The  title  "infallible"  is 
very  shrewdly  chosen,  and,  by  asserting  the  same  of 
the  other  Apostles,  he  expects  his  pretence  for  St. 
Peter  to  be  admitted  without  question  ;  whereas,  in 
fact,  neither  he  nor  any  of  the  Apostles  is  so  termed 
in  Holy  Scripture,  or  by  early  writers.  Ryder  takes 
a  further  step  by  averring  that  St.  Peter  struck  the 
key-note  of  the  Apostolic  teaching,  "  for  the  guidance 
rather  of  the  other  brethren,  outside  the  Apostolic 
College,  lest  the  disciples  of  the  different  Apostles 
should  set  up  the  dicta  of  one  against  those  of  an- 

*  Full  title  :  "  Catholic  Controversy.     A  Reply  to  Dr.  Little- 
dale's  '  Plain  Reasons.'  "     By  H.  I.  D.  Ryder,  of  the  Oratory. 


ULTEAMONTANE   ASSUEAKCE.  51 

other,  and  so  schism  and  error  should  arise."  Singu- 
lar reasoning  this  !  for  one  naturally  asks  the  question, 
what  right  has  anybody  impertinently  to  insinuate 
that  they  who  were  taught  by  St.  John,  St.  James, 
St.  Matthew,  to  say  nothing  of  the  other  Apostles, 
especially  St.  Paul,  were  more  likely  than  "  St.  Peter's 
flock,"  (as  Ryder  rather  queerly  terms  them— though 
who  these  were  no  one  knows)  to  be  guilty  of  hereti- 
cal or  schismatical  teaching  ? 

2.  This  "  unfailing  office  and  privilege,  inherent  in 
St.  Peter  and  his  successors,"  as  ultramontane  papists 
continually  assert — despite  its  falsehood — was  taught 
and  held  as  early  as  the  fifth  century,  so  popish  writ- 
ers say.  It  is  worth  noticing,  in  this  connection,  that, 
at  the  close  of  the  second  century,  an  innovating 
bishop  of  Rome,  Victor  I,,  claimed  to  be  the  "  rock" 
(St.  Matt.  xvi.  18),  as  successor  of  St.  Peter.  This 
"  extraordinary  demand  was  forthwith  unceremo- 
niously exploded,  as  a  matter  too  absurd  and  too  new 
fangled  to  be  entertained  for  a  single  moment. 
When  the  same  claim  was  put  forth  by  Stephen, 
bishop  of  Rome,  about  the  middle  of  the  third  cen- 
tury (A.D.  258-257),  the  pretended  monarch  of  the 
Church  was  sneered  at  for  setting  up  such  a  ridiculous 
figment,  was  pronounced  to  be  a  second  Judas,  and 
was  roughly  denominated  '  an  arrogant,  presumptuous, 
and  manifest,  and  notorious  idiot.'  "  *  In  a  dispute 
with  Cyprian,  bishop  of  Carthage,  as  to  heretical  bap- 

*  See  George  Stanley  Faber's  "  Christ's  Discourse  at  Caper- 
naum," Introduction,  p.  Ixi.  "We  sliall  have  occasion  to  refer  to 
Faber's  able  work  further  on,  in  connection  with  "  Transub- 
stantiation. ' ' 


53       PAPALISM  VEKSUS  CATHOLIC  TRUTH. 

tism,  Stephen  evinced  plainly  his  sense  of  the  impor- 
tance of  his  position  in  the  Church,  as  a  "  successor" 
of  St.  Peter.  Leo  I.  (A.D.  450),  Gregory  I.  (A.D. 
580),  and  several  other  popes,  are  referred  to  by 
Ryder  ;  and,  in  addition,  Ambrose  (A.D.  385)  is 
quoted,  in  relation  to  the  text  in  St.  Luke  : — "  Peter 
is  set  over  the  Church,  after  being  tempted  by  the 
devil  .  .  .  for  to  him  He  (the  Lord)  said,  but  thou, 
when  thou  art  converted,  CDufirm  thy  brethren.  To 
whom,  by  His  authority,  He  gave  the  kingdom,  his 
faith  could  He  not  confirm  ?"  Chrysostoni  (end  of 
fourth  century)  also  is  made  to  say,  that  Peter  is  in- 
trusted with  the  flock,  and  has  all  authority  put  in  his 
hands,  because  of  the  words  of  our  Lord,  "  when  thou 
art  converted,  confirm  thy  brethren."  So,  too,  Cyril 
of  Alexandria  (A.D.  435)  is  quoted,  as  holding  that, 
"  confirm  thy  brethren'.'  means,  "  Become  the  sup- 
port and  teacher  of  all  who  come  to  Me  by  faith." 
Still  further,  (as  every  little  helps),  pope  Leo's  impu- 
dent legate,  at  the  Council  of  Chalcedon  (A.D.  451), 
dared  to  appeal  to  a  Roman  Version  of  the  Sixth 
Canon  of  Nice  (A.D.  325),  as  if  it  were  true  and  were 
to  be  read,  "  the  Roman  Church  has  always  had  the 
primacy."  He  also  had  assurance  enougli  to  say  (as 
quoted  by  Ryder),  "  Peter,  even  until  now,  and  al- 
ways, lives  and  judges  in  his  successors."  No  words, 
however,  were  wasted  on  this  piece  of  presumption  ; 
but,  by  simply  reading  the  Nicene  Canon,  as  it  was  in 
the  Council's  Codex,  the  too  forward  legate  was  put 
to  silence,  and  the  members  went  on  with  their  proper 
work. 

3.  Leo  (commonly  called  the  Great)  vigorously  op- 


POPE    LEO   THE    GREAT*  S   WORK.  53 

posed  (tlirongli  liis  facile  legates)  the  CounciTs  course  of 
action.  He  was  the  ablest  man  who  had  thus  far  been 
made  pope  of  Rome,  and  he  did  some  brave  work,  in 
behalf  of  the  imperial  city,  by  going  to  the  camp  of 
the  Vandal  chief,  Genseric,  just  ready  to  assault  the 
capital,  and  by  pleading  for  his  fellow-citizens  (-[-461). 
Leo,  too,  was  the  first  to  give  a  positive  impulse  to 
the  subtle  temptation  of  the  Evil  One,  that  Rome 
should  become,  in  fact  and  deed,  as  well  as  in  word, 
the  supreme  lord  and  bead,  in  the  Church  at 
least,  if  not  in  the  state  also.  Dr.  Barrow  quotes, 
from  Leo's  Epistles,  the  extravagant,  wild  language 
which  he  used  in  asserting  that  St.  Peter  was,  by  our 
Lord,  "  assumed  into  consortship  of  His  individual 
unity,"  and  that  "  nothing  did  pass  upon  any  one  from 
God,  the  Fountain  of  good  things,  without  the  par- 
ticipation of  Peter  !"  Notwithstanding,  however,  the 
pope's  urgent  opposition,  the  Council  passed  Canon 
XXVIII.,  and,  as  Dr.  Bright  emphatically  states,  in 
his  "  Notes  on  the  Canons  of  the  First  Four  General 
Councils,"  "the  See  of  Constantinople  retained  its 
precedency  and  its  patriarchal  jurisdiction  ;  and  the 
Twenty-Eighth  Canon  is  the  acknowledged  law  of  the 
East." 

4.  Priest  Ryder's  volume,  though  small,  is  quite 
plausible,  and  the  writer's  self-sufficiency  is  fully  equal 
to  that  of  any  of  his  predecessors.  By  means  of  con- 
tinual assumptions,  and  not  condescending  at  times  to 
offer  any  evidence  at  all,  he  makes,  from  the  Romish 
point  of  view,  an  apparently  strong  case  against 
"  heretics  and  schismatics,"  European  and  American. 
He  was  aided — it  is  worth  noticing — by  John  Henry 


54       PAPALISM  VEESUS  CATHOLIC  TRUTH. 

Newman,  whose  ambidexterous  skill  in  sophisticating 
truth  has  never  been  surpassed,  if  ever  equalled.  For 
example,  look  into  Newman's  "  Apologia"  (p.  50). 
He  is  glorying  over  his  turning  to  be  a  papist,  "  going 
— as  he  phrases  it — into  a  Church  from  which  he  once 
turned  away  with  dread  ;  as  if,  forsooth,  a  religion 
which  has  flourished  through  so  many  ages,  among  so 
many  nations,  amid  such  varieties  of  social  life,  in 
such  contrary  classes  and  conditions  of  men,  and  after 
so  many  revolutions,  political  and  civil,  could  not  sub- 
due the  reason  and  overcome  the  heart,  without  the 
aid  of  fraud,  and  the  sophistries  of  the  schools  !" 
Ryder  imitates  his  master,  and  breaks  out  in  similar 
style,  as  to  "  infallibility"  (p.  32).  "  Infallibility  not 
useful  in  the  past  !  Why,  what  but  the  ingrained 
conviction  of  the  truth  involved  in  the  Roma  locuta 
est  has  preserved  the  unity  of  the  Church  through 
such  a  multitude  of  heretical  storms  from  Berengarius 
to  Jansenius  ? — just  as  a  belief  in  the  pope's  divinely 
appointed  headship  had  saved  the  Catholic  Church  in 
all  lands  from  the  degradation  of  secular  masterdom 
until  the  Reformers  erected  state  slavery  into  an  arti- 
cle of  the  faith  !"  We  leave  it  to  the  reader  to  de- 
cide which  of  the  two  surpasses  in  "  darkening  coun- 
sel by  words  without  knowledge."  A  few  remarks 
further  respecting  Newman  may  rightly  here  be  made. 
His  becoming  a  convert  (1845)  was  at  first  thought  to 
be  a  "  great  thing"  for  popery.  His  high  reputation 
as  a  scholar,  his  genius,  his  skill  in  the  use  of  a  facile 
pen,  were  all  held  to  be  gains  of  no  common  sort  to 
the  Romish  cause.  But,  ere  long  it  was  found,  that 
ultramontanism,     and    especially    Jesuit    supremacy, 


Newman's  and  kyder's  efforts.  55 

were  most  distasteful  to  John  Henry  Newman,  fie 
hated  the  Jesuits  quite  as  heartily  as  "  that  insolent 
and  aggressive  faction"  (so  J.  H.  N.  calls  them)  hated 
him  in  return.  And  the  result  was,  that  ere  long  he 
inflicted,  what  proved  to  be  a  well-nigh  mortal  blow 
upon  the  papal  system,  by  his  "  Essay  on  the  De- 
velopment of  Doctrine."  His  mode  of  accounting  for 
the  mediaeval  and  present  doctrinal  and  practical  posi- 
tion of  Rome  was  really  the  only  possible  way  of  stat- 
ing satisfactorily,  in  accordance  with  the  facts  of  his- 
tory, its  existence  and  growth,  viz.,  by  change  from 
primitive  Christianity,  and  by  accretion  during  ages 
succeeding  the  fifth  and  sixtlx  centuries.  All  this  was 
directly  in  the  face  of  the  papal  claims,  set  forth  in  the 
stereotyped  creed  of  Trent  and  the  Vatican.  Rome 
is  fastened  with  chains  of  steel  to  this  theory  of  its 
origin  and  history.  It  must  also  maintain  to  the  death 
what  has  been  solemnly  sworn  to  as  Divine  Truth, 
even  though  it  necessitate  the  cursing  forever  all 
God"'s  people  in  the  true  Catholic  Church  here  on 
earth.  Ryder  tries  to  extricate  himself  and  others  out 
of  the  grave  and  insoluble  difficulty  caused  by  New- 
man's Essay,  by  saying,  that  what  he  expressed,  under 
"  the  name  of  development,"  was  only  this,  viz.,  that 
Christianity,  as  a  living  power,  "  must  grow,  and  in  a 
sense  change,  as  time  goes  on."  A  very  lame  effort 
this  ! 

5.  Reverting  again  to  the  manual  now  under  con- 
sideration, it  becomes  plain  enough  that  Ryder,  in 
various  places,  is  quite  ill  at  ease.  He  loses  his  tem- 
per too,  now  and  then.  Besides  using  spiteful  lan- 
guage, unworthy  of  a  gentleman,  at  least,  he  indulges 


56       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

in  sneers  at  Dr.  Littledale  especially,  calls  him  a  fre- 
quent blunderer,  virtually  an  ignoramus,  a  user  of 
"second-hand  and  unverified  quotations,"  etc.,  seem- 
ing to  think  that  abusive  words  will  accomplish  the  end 
which  he  has  in  view,  without  any  real  support  by 
facts  and  truths.  Dr.  Littledale,  it  may  here  be 
noted,  was  one  of  the  "  advanced"  ritualists,  in  the 
English  Church,  a  class  of  men  of  whom  Ryder  speaks 
with  scorn  and  contempt,  counting  them  as  cowards 
or  dolts.  In  later  years.  Dr.  L.  became  a  most  deter- 
mined and  energetic  foe  against  Romish  intrudeis  and 
schismatics  in  England.  His  "  Plain  Reasons  against 
Joining  the  Church  of  Rome"  (post  8vo,  pp.  252)  has 
proved  to  be  very  successful,  and  has  reached  its 
forty-eighth  thousand.  "  The  Petrine  Claims"  (16mo, 
pp.  379),  published  shortly  before  his  death,  is  "  A 
Critical  Inquiry,"  and  is  a  very  thorough  expose  of 
the  legal  aspect  of  the  papal  claim  to  sovereign  author- 
ity over  the  Cathohc  Church.  The  student  who  has 
time  to  spare  will  find  it  well  worth  his  while  to  give 
this  volume  careful  examination.  As  Ryder  objects 
to  the  plain  language  used  by  Littledale  respecting 
controversialists  of  his  sort,  we  quote  Dr.  L.'s  severe 
and  unqualified  reprehension  of  certain  writers  and 
their  books  :  "  the  Roman  Church,  which  professes  to 
worship  Him  who  has  said,  '1  am  the  Truth,' is 
honey-combed  through  and  through  with  accumulated 
falsehood  ;  and  things  have  come  to  this  pass,  that  no 
statement  whatever,  however  precise  and  circumstan- 
tial, no  reference  to  authorities,  however  seemingly 
frank  and  clear,  to  be  found  in  a  Roman  controversial 
book,  or  to  be  heard  from  the  lips  of  a  living  contro- 


RYDER    ATTACKS    LITTLEDALE.  57 

versialist,  can  be  taken  on  trust,  nor  accepted  indeed, 
without  rigorous  search  and  verification.  The  thing 
may  be  true,  but  there  is  not  so  much  as  a  presump- 
tion in  favor  of  its  proving  so  when  tested.  Tlie  de- 
gree of  guilt  varies,  no  doubt,  from  deliberate  and 
conscious  falsehood  with  fraudulent  intent,  down 
through  reckless  disregard  as  to  whether  the  thing  be 
true  or  false,  to  mere  overpowering  bias  causing  mis- 
representation ;  but  truths  pure  and  simple,  is  ahnost 
never  to  be  found,  and  the  wliole  truth  in  no  case 
whatever."  Ryder  affects  disdain  in  regard  to  notic- 
ing these  grave  charges,  and,  in  a  kind  of  virtuous  in- 
dignation, sajs — as  he  phrases  it — "  I  cannot  allow 
myself  to  exchange  this  sort  of  compliment  with  Dr. 
Littledale."  Why?  Would  it  not  have  been  wiser 
to  have  pointed  out  one  or  two^  out  of  a  hundred  or 
more,  writers  among  papists,  not  obnoxious  to  the 
charge  of  dishonesty  and  untruthfulness  ? 

6.  The  priest  of  the  Oratory  puts  on  the  air  of  a 
person  who  is  tired  of  being,  with  his  co-workers, 
"forever  standing  on  the  defensive,"  always  "re- 
ceiving less  than  justice,"  and  he  expresses  strongly 
his  dislike  of  this  "  wearisome  persistency"  of  men 
like  Littledale  and  others.  No  marvel  that  Ryder 
gets  fatigued  with  listening  to  the  long  catalogue  of 
lies  told,  frauds  accomplished,  wicked  pretensions 
put  forth,  to  say  nothing  of  wholesale  murders, 
and  sickening  abominations.  These  disagreeable 
things,  he  indirectly  suggests,  ought  to  be  spoken 
of — if  spoken  of  at  all — with  due  regard  to  popish 
nerves  and  sensibilities.  The  offences  complained  of, 
it  is  insinuated,  were  offences  of  ages  past,  and  are  not 


58       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

to  be  dealt  with  too  severely  in  these  serene  days  of 
rest  from  Romish  enormities  of  fire  and  sword.  Of 
course,  it  is  claimed  that  nobody  ?i6»i«  would  burn  here- 
tics, and  massacre  thousands  of  innocent  people,  as 
was  done  when  the  Inquisition's  fires  were  lighted, 
and  the  so-called  "  civil  power"  was  at  the  beck  of 
demons  in  human  shape  !  This  is  the  implication,  and 
Rotne  is  very  willing  to  have  it  supposed  that  this  is 
true  as  to  the  future  ;  but,  as  Rome  never  gives  up 
anything  to  which  she  can  hold  fast,  never  confesses 
that  she  has  at  any  time  been  wrong,  or  done  wrong, 
all  that  Christian  people  can  do  is  to  wait  till  she  gets 
the  power  of  the  sword  in  her  hands  again, — and  then, 
every  hody  shall  see  what  wilt  follov)  ! 

7.  The  spirit  and  tone  of  Ryder's  Manual  require 
but  little  further  notice  at  our  hands.  He  claims  to 
have  followed  and  refuted  Littledale  everywhere,  an 
averment  which  the  reader  can  easily  test,  if  so  he 
please.  R.  shows,  that,  under  proper  circumstances, 
a  lie  is  lawful,  and  refers  to  Newman — that  admirable 
pervert — who  maintained  that,  occasionally,  a  half- 
truth  (which  is  for  the  most  part  a  lie)  is  more  true 
than  the  truth  itself.  Murder  also,  is  allowable,  in 
case  an  adulterer  (a  cleric  too)  is  caught  in  the  very 
act,  and  to  save  his  own  foul,  beastly  life  must  Mil  the 
injured  husband  !  He  and  other  controvertists  do 
not  waste  any  time  or  effort  to  secure  proof  of  the 
astounding  claim  and  pretence,  that  the  words  used 
by  the  sacred  writers  mean  just  what  they  (the  papists) 
choose  to  say  that  they  mean.  Of  course,  if  you  ac- 
cept such  guides,  everything  which  they  affirm  is  ab- 
solutely true  in   regard   to   the   signification    of    our 


ST.  Peter's  headship  of  the  church.         59 

Lord's  words  and  actions.  If  yon  press  them  for  evi- 
dence, they  will  not  say,  openly  and  honestly,  where 
there  is  no  evidence,  that  they  liave  none  ;  but  they 
will  repeat,  for  the  thonsandth  time,  the  assertion, 
that  the  langnage  of  the  Bible  means  just  what  they 
tell  you,  no  more,  no  less.  As  to  St.  Peter's  headship 
and  absolute  power  over  the  Catholic  Church,  to  deny 
which  is  stigmatized  as  being  "  a  pernicious  heresy," 
it  is  forcibly  pointed  out,  by  Dr.  Barrow,  that,  if 
papists  be  right,  "  then  it  is  requisite  that  a  clear  reve- 
lation from  God  should  be  producible  in  favor  of  it 
(for  upon  that  ground  only  such  points  can  firmly 
stand)  ;  then  it  is  probable  that  God  (to  prevent  con- 
troversies, occasions  of  doubt,  and  excuses  for  error 
about  so  grand  a  matter)  would  not  have  failed  to 
have  declared  it  so  plainly,  as  might  serve  to  satisfy 
any  reasonable  man,  and  to  convince  any  froward 
gainsayer  :  but,  no  such  revelation  doth  appear  ;  for 
the  places  of  Scripture,  which  they  allege,  do  not 
plainly  express  it,  nor  pregnantly  imply  it,  nor  can  it 
by  fair  consequence  be  inferred  from  them  :  no  man, 
unprepossessed  with  affection  to  their  side,  would 
descry  it  in  them  ;  without  thwarting  St.  Peter's 
order,  and  wresting  the  Scriptures^  they  cannot  deduce 
it  from  them."  ("  Pope's  Supremacy,"  p.  94,  5). 
Should  any  one  further  ask,  Did  He,  the  Lord,  ever 
declare,  "  I  give  unto  you,  the  rock  with  Me,  on 
which  My  Church  is  to  be  built,  to  be  bishop  in  the 
imperial  city,  Rome,  and  to  announce  yourself  as  the 
Head  of  the  Church,  the  Supreme  Ruler  on  earth  of 
every  living  soul  ?  as  infallible,  and  my  chosen  Vicar  ?" 
Did  the  Master  uiake  this,  the  all-important  addition, 


60       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

"  I  pjive  unto  yon  to  hand  over  to  your  snccpssor  this 
commission,  and  that  one  to  do  the  same  to  the  next 
one,  and  so  on,  as  long  as  the  world  lasts,  in  order 
that,  out  of  your  ahundant  merits,  the  Church  shall 
be  sustained  forever  on  the  earth  ?"  Thej^  will  qnite 
likely  answer,  that  all  this  is  included  in  what  they 
claim  out  of  the  Gospels  ;  or  they  will  favor  you  with 
their  renewed  expression  of  certainty  as  to  their  being 
right,  beyond  all  question,  and  as  to  "  heretics  and 
schismatics"  being  wrong,  as  they  always  have  been. 
These  abusive  terms  seem  to  have  a  special  flavor  in 
the  mouth  of  this  energetic  priest,  judging  from  the 
frequency  with  which  he  uses  them. 

8.  Finally,  in  his  confident  manner,  Ryder  asserts 
that  "  Home  has  been  given  a  world-wide  mission,  in 
the  text.  Go  and  teach  all  nations,  and  by  its  histori- 
cal position  in  the  world  to  have  realized  that  mis- 
sion." He  has  asserted  it  (not  proved  it)  ;  believe  it, 
whoever  is  willing  to  take  a  papist's  assertion  in  place 
of  proof.  "  Every  other  body  of  Christians  (but 
Rome)  started  with  a  schism.."  False,  as  R.  well 
knows,  as  respects  the  Church  of  England  and  the 
Oriental  churches.  The  Church  of  England's  "  posi- 
tion is  damnable,"  he  spitefully  declares  ;  "it  ceased 
to  be  a  part  of  the  Church  of  Christ  when  it  forsook 
Rome  ;"  it  has  no  valid  orders,  and  is  a  mere  state 
functionalizing  affair,  at  best  ; — with  more  in  the  same 
style.  Therefore,  in  words  worth  noticing,  he  says, 
"  There  is  nothing  in  the  nature  of  things  to  prevent 
our  [the  hostile  papists]  talcing  up  the  aggressive.''^ 
A  pleasant  prospect  for  the  Catholic  Church  in  Eng- 
land, when  Rome  gets  into  power  again  !     Further, 


EOMISH    WAY    OF    PUTTING    IT.  61 

Eyder  treats,  in  a  jaunty  sort  of  way,  such  detesta1)Ie 
lying  and  deceit,  in  the  "  nicdi[Bval  church"— which, 
strangely  enough,  he  esteems  to  be  pure,  lovely,  and 
blessed  as  the  "Forged  Decretals,"  the  "  Dona- 
tion of  Constantine,"  the  "Saidican  Canons,"  etc., 
out  of  which  popery  got  mach  gain  ;  and  says,  rather 
sarcastically,  in  cold  blood,  of  the  slaughter  of  French 
protestants  or  Huguenots  (1572),  "  Yes,  we  (papists) 
must  expect  to  hear  the  changes  rung  upon  St.  Bar- 
tholomew." In  like  manner  also,  he  minimizes  the 
number  of  those  murdered  as  heretics,  by  the  Inquisi- 
tion, from  eight  or  ten  thousand  to  two  thousand, 
implying  that  this  latter  number  (which  includes 
wretched,  diseased  creatures  of  various  sorts)  need  not 
disturb  the  equanimity  of  anybody  inside  the  Roman 
enclosure.  But  we  forbear.  Ryder  is  quite  disgusted 
with  Littledale's  book,  and  gives  his  opinion  that 
"  every  honest  reader  should  throw  L.'s  '  Plain  Rea- 
sons' into  the  fire,"  as  quite  useless,  and  unfit  to  be 
read  by  the  Romish  laity,  or  any  one  else.  And 
finally,  in  regard  to  employing  "  the  secular  arm  (as 
was  done  in  popery's  palmy  days)  to  enforce  religious 
discipline,"  the  writer  is  wholly  silent.  He  knows 
well  enough  that  just  nov),  it  is  not  at  ^Xi  ■j>rudent  to 
try  the  experiment,  or  discuss  the  matter  freely.  At 
the  same  time  he  distinctly  affirms,  "  the  right  to  do 
60  has  always  been  claimed,  and  exercised  too,  from 
time  to  time,"  ever  since  Constantine's  conversion. — ■ 
Let  the  reader  note  such  avowals  as  this,  and  then 
strive  rightly  to  judge,  in  view  of  his  duty  as  a  Chris- 
tian, what  Ryder  and  his  fellow-religionists  will  do, 
when  the  fitting  time  arrives. 


62  PAPALISM   VEESUS   CATHOLIC   TRUTH. 

Review  and  Synopsis  of  Part  I. 

Before  passing  on,  it  will  be  serviceable,  we  think,  to  take  a 
brief  survey  of  the  contents  of  the  preceding  pages,  and  ascer- 
tain, as  far  as  we  can,  just  where  we  stand,  and  exactly  what  is 
proved  and  what  is  not  proven. 

1.  Some  preliminary  matter,  as  to  the  purpose  had  in  view 

(p.  9-11). 

2.  The  papal  system  to  be  inquired  into  and  set  forth  (p   9) 

3.  No  attacks  on  persons  ;  no  evil  motives  imputed  to  papists  ; 

facts  and  truths  alone  are  sought  for,  as  due  to  all  (p.  10,  11). 

4.  Church  of  Rome,  when  and  by  whom  founded  unknown  ; 

probably  about  A.D.  40,  or  even  earlier  (p.  14,  15). 

5.  Its  first  bishops  Linus  and  Clement,  dates  uncertain  ;  best 

authorities  give  A  D.  50-100  (p.  15). 

6.  Tradition  of  martyrdom  of  St.  Paul  and  St.  Peter,  probably 

A.D.  67  (p.  15-17). 

7.  St.  Paul  in  Rome,  A.D.   61-63  ;  martyrdom,   A.D.  67  ;  St. 

Peter's  reported  work  at  Antioch  (A.D.  36-43)  and  Baby- 
lon ;  reached  the  capital,  A.D.  64  or  67,  or  later,  A.D.  80 
to  90  (p.  16,  17). 

8.  No  evidence  of  any  real  value  producible  ;  only  assertions, 

guesses,  and  the  like  (p.  17,  18). 

9.  Claim  as  to  St.  Peter  being  bishop  of  Rome  some  twenty  to 

twenty-five  years,  without  support ;  equally  all  the  pre- 
tences to  supremacy,  and  to  the  handing  over  his  sup- 
posed "  rights  and  privileges"  to  a  nameless  body  of 
"successors"  (p.  18,  19). 

10.  The  reader  must  refuse  what  consists  of  words  only,  without 

facts  ;  artful  puzzle,  "  visible  church,  visible  head"  (p. 
20). 

11.  Gospel  texts  used  by  papists  in  support  of  their  claims  and 

pretences  (p.  21). 

12.  Critical  examination  of  St.  Matthew  xvi.  18,  19,  (p.  21-25). 

13.  Petros,  and  petra,  meaning  and  force  of  the   words,  (p.  22, 

23). 

14.  St.  Peter's  "  primacy,"  what  it  really  was  (p.  24,  25)  ;  won- 

derful extravagance  of  popish  claim  for  primacy  (p.  25). 

15.  Power  of  the  Keys,  Binding  and  Loosing,  given  equally  to 

all  the  Apostles  (p.  25,  26). 


REVIEW   AND   SYNOPSIS.  63 

16.  Second  Gospel  text,  St.  Luke  xxii.  31,  33  (p.  26-28)  ;  exami- 

nation of  tiie  record,  and  its  plain  meaning  (p.  26,  27). 

17.  St.  Paul's  rebuke  of  St.  Peter  (with  Rheims'  caricature  (p. 

27,  note). 

18.  Disparagement  of  St.  Paul,  by  quotation  from  Jerome  (Ber- 

ington  and  Kirk),  p.  28. 
19    Laudation  of  St.  Peter  (p.  28). 

20.  Third  Gospel  text,  St.  John  xvi.  15-17  ;  its  true  meaning  and 

force  (p.  28-30). 

21.  High   claims  for   St.    Peter,   and   the   popes  following  (p. 

30,  31). 

22.  Quotations  from  the  fathers  (p.  31,  32). 

23.  Romish  Controversialists  and  their  books  ;  general  character 

of  these  productions  (p.  33). 

24.  Berington  and  Kirk's  volume  much  esteemed  among  papists 

(p.  34)  ;  astute  plan  of  the  work,  laying  down  "  proposi- 
tions," and  giving  select  and  manipulated  extracts  from 
certain  writers  of  early  centuries  (p.  35-37)  ;  argumenta- 
tive "  Introduction"  to  the  work,  abounding  in  assump- 
tions, and  the  like  (p.  37-39).  Athanasius  referred  to,  and 
quoted  (p.  36,  37). 

25.  Wicked    assault    on    Holy    Scripture  ;    asserting    infallible 

"  teaching  by  word  of  mouth,"  and  "  an  unbroken  chain 
of  living  witnesses"  (p.  38,  39)  ;  old  liturgies  much  be- 
p raised  (p.  39). 

26.  "Guide"  (popish  of  course)  absolutely  necessary  (p.   39); 

Bossuet  quoted  (p.  41),  garbling,  mistranslating,  etc.,  by 
B.  and  K.,  with  notions  as  to  infallibility,  etc.  (p.  42,  43) ; 
quite  behind  present  advance  of  popish  creed  (p.  43). 
37.  Milner's  "  End  of  Controversy"  much  thought  of  by  papists 
(p.  43,  44)  ;  pretentious,  showy,  cunning,  but  really  shal- 
low, unscrupulous,  worthless  ;  Dr.  Jarvis's  thorough  refu- 
tation and  exposure  of  the  volume  referred  to  (p.  43-45)  ; 
the  term  "  Catholic"  (p.  45). 

28.  The  "Vicar  Apostolic"  characterized;  plan  illustrated  (p. 

46-49). 

29.  Priest  Ryder's  volume,  the  latest  effort  (p.  50-61) ;  attempt 

to  answer  Littledale's  "  Plain  Reasons"  (p.  50,  51),  New- 
man Ryder's  helper;  St.  Peter  "infallible,"  so  R.  says 
(p.  50-53)  ;  Faber,  on  pope  Stephen  (p.  52). 


64       PAPALISM  VEKSUS  CATHOLIC  TRUTH. 

30.  "Privilege  inherent  in  St.  Peter"  (p.  51,  52)  and  "succes- 

sors ;"  Newman  the  pervert  (p.  54,  55). 

31.  Pope  Leo   I.   (fifth  century)  and   his  ambitious   views  (p. 

52,  53)  ;  Chalcedon  (p.  52,  53). 

32.  J.  H.  Newman  and  his  career  ;  more  harm  than  advantage  to 

the  Romish  cause  (p.  53-55)  ;  views  as  to  lying  and  its 
adjuncts,  etc.  (p.  58). 

33.  Littledale's  books  ;  severe  censure  of  papist  writers  (p.  56) ; 

abused  by  Ryder  (p.  57). 

34.  Evasions,  shif tings,  refusals  to  furnish  evidence,  etc.   (p.  58, 

59) ;  Dr.  Barrow  on  the  utter  lack  of  commission  or  au- 
thorization of  St.  Peter's  headship,  his  absolute  power  in 
the  Church,  etc.  (p.  59,  GO). 

35.  All  Christians  (except  papists)  in  a  state  of  schism  and  heresy 

(p.  59,  60). 

36.  Popish  claim  of  right  to  use  "  the  secular  arm,"  so  soon  as 

they  get  the  opportunity  (p.  61), 


PAET  II. 

Examination  of  Chief  Fundamental  Doctrines  and 
Prevailing  Practices  in  the  Papal  Church. 


PRELIMINARY. 


1.  A  history  of  the  papacy,  in  anything  liko  detail, 
for  the  last  thousand  or  twelve  hundred  years,  would 
involve  a  larger  amount  of  labor  than  we  can,  at 
present,  venture  upon,  and  would  also  require  far 
more  space  than  we  have  at  our  command. 

2,  For  all  practical  purposes,  the  history  of  the 
first  five  or  six  hundred  years  is  sufficient  to  put  the 
intelligent  reader  and  student  in  possession  of  the 
fundamental  facts  and  truths  whereby  the  papal  sys- 
tem is  to  be  judged.  Leo  I.  (A.D.  451)  may  be 
regarded  as  planting  the  seed,  out  of  which  grew,  in 
the  following  six  to  eight  centuries,  the  vast  tree  of 
the  papal  monarchy,  culminating  in  Gregory  VIL, 
Hildebrand,  A.D.  1073-1087,  and  Innocent  IlL, 
1198-1218.  Boniface  VIII.,  1294-1303,  also  talked 
and  acted  in  the  high,  mighty  papal  style.  These 
may  be  called  the  most  powerful  and  uplifted  of  all 
the  tyrants  and  oppressors,  in  both  Church  and  State, 
during  those  two  hundred  and  more  dreary  years. 
We  need  not  here  dwell  upon  the  centuries  reckoned 
in  history  as  the  Middle  Ages  and  the  Dark  Ages, 
i.e.,  from  the  latter  part  of  the  fifth  century  to  the 
revival,  in  measure,  of  religion  in  Europe,  at  the 
close  of  the  fifteenth  century  (say,  from  the  fall  of 
the  Western  Empire  to  the  Discovery  of  America 


68       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

(A.D.  476-1492).  The  darkest  period  of  gloom  and 
depression  was  about  the  seventh  century.  There 
were  some  signs  of  revival  in  Ireland  in  the  sixth  cen- 
tury. It  was  a  state  of  barbarism,  in  the  tenth  cen- 
tury, in  Italy  and  England,  while  in  France  and  Ger- 
many the  condition  of  things  in  general  was  better. 
Scholastic  learning  flourished  in  the  eleventh  and 
twelfth  centuries  ;  but  there  was,  we  are  told,  a  re- 
lapse in  taste,  etc.,  during  the  two  centuries  following. 
3.  The  Romish  hierarchy,  having  gotten  firm  grasp 
at  this  time,  held  fast  to  its  gains,  in  Church  and 
State,  and  never  lost  sight  of  the  one  great  thing,  to 
be  maintained,  at  all  times  and  in  all  places,  viz.,  "  the 
royalties  of  Peter"'  (so  they  phrase  their  pretty  euphe- 
mism). By  this  they  meant,  and  will  ever  mean, 
the  enforcing,  everywhere,  and  over  all,  the  decrees 
which  have  been  made  in  order  to  bring  all  Christian 
men  and  women  under  their  «,bsolute  control.  Yet, 
it  may  properly  be  noted  here,  we  think,  as  affording 
evidence  of  there  being,  in  the  papal  Church's  career, 
some  spots  of  light,  amid  widespread  darkness,  that 
the  Church  of  God  in  Rome,  in  the  fourth  and  fifth 
century,  was  distinguished,  as  Dr.  Bright  clearly  states 
it,  ("  Notes  on  the  Councils,"  above  referred  to,  p. 
53)  by  "  the  traditions  of  an  orthodoxy  which  had 
hardly,  if  ever,  been  sullied,  and  of  a  munificent  char- 
ity which  had  won  the  gratitude  of  poorer  brethren  in 
Greece,  in  Syria  and  Arabia,  and  in  Cappadocia." 
Still  further,  in  addition  to  Leo's  noble  courage  in  the 
matter  of  the  Yandal  chief  (p.  53),  history  puts  on 
record  that  a  number  of  good  things  were  done  by 
popes,  during  centuries  of  ignorance  and  degradation, 


PROGKESS   OF    POPERT.  69 

to  retard  downhill  progress,  and  to  mitigate,  in  some 
degree,  the  oppression  and  misrule  of  rival  factions, 
emperors,  kings,  etc.,  on  the  one  hand,  and  wicked, 
tyrannous  popes  and  their  adherents,  on  the  other.* 

4.  Under  the  circumstances,  then,  we  propose  to 
select  certain  topics,  relating  to  doctrine  and  practice, 
which  cannot  well  be  passed  over  in  silence,  without 
injustice  to  intelligent  Christian  people,  and  without 
unfairness  in  dealing  with  the  Romish  system  of  re- 
ligion. This  system,  let  it  ever  he  borne  in  mind, 
claims  to  rest  on  the  divine  authority  of  God  Himself, 
Let  no  one,  in  search  of  truth,  and  resolute  to  have 
the  truth  absolutely  and  purely,  ever  allow  himself  to 
he  put  off  with  plausible  assertions  and  claims  and 
guesses,  to  fill  up  inconvenient  gaps  in  testimony. 
This  system,  it  must  never  be  forgotten,  calls  them 
"  accursed,"  all  who  refuse  to  accept  the  monstrous 
assumptions  and  falsehoods  to  which  the  latest  popish 
gathering  in  the  Vatican  (1870)  has  demanded  and 
pledged  the  allegiance  of  papists  everywhere.  It  is 
quite  evident,  that  there  is  much  dissatisfaction  among 
honest,  conscientious,  scholarly  Romanists,  and  large 
unwillingness  to  receive  heartily  these  latest  exhil)i- 
tions  of  Jesuit  tyranny  and  power  ;  but,  although  the 
secession  of  "  Old  Catholic"  remonstrants  is  some- 
thing, in  the  right  direction,  and  we  hope  may  grow 
to  be  something  more,  yet  it  is  tolerably  plain,  that  the 
thoroughgoing  papist,  with  the  added  weight  of  new 
dogmas,  and  tightening  the  rope  of  authority  around 

*  For  details,  let  the  reader  turn  to  some  good  history  of  this 
period,  such  as  "Student's  Ecclesiastical  History,"  vol.  II., 
Smith's  "  Student's  Gibbon,"  Hallam's  "  Middle  Ages." 


70       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

the  necks  of  those  who  are  willing  to  submit,  feels 
sure  that  now  Eome  must  gain  all,  or  (horrible  alter- 
native to  him)  lose  all.  The  masters  in  charge  dare 
not  make  any — even  the  very  least — concession.  They 
are  pledged  to  carry  out  to  the  full  all  their  claims  and 
pretences  ;  and  the  Catholic  Church  has  before  it  the 
prospect  of  fighting  a  battle,  in  behalf  of  the  Truth 
and  the  Catholic  Faith,  like  to  that  of  Armageddon  in 
the  Apocalypse  (Rev.  xvi.  IG,  etc.). 


I.  Holy  Scripture,  the  Word  of  God. 

1.  It  is  manifestly  proper  to  give,  iirst  of  all,  care- 
ful attention  to  the  "Word  of  God,  especially  as  the 
popish  Church,  most  strangely  and  wickedly,  has  so 
arranged  and  settled  its  teaching  as  to  bring  God's 
Holy  Word  into  neglect  and  virtual  contempt.  The 
makers  of  the  Romish  creed  are  well  aware,  that  they 
cannot  find  standing  ground  for  their  wilful  perver- 
sion of  Holy  Scripture  and  ancient  authors.  In  the 
very  face  of  all  reliable  evidence  on  the  subject,  they 
are  daring  enough  to  put  forth  claims  and  pretences  in 
behalf  of  what  they  assume  to  be  "  the  Catholic  faith," 
which  was  taught  by  our  Lord  and  His  Apostles,  was 
substantiated  by  the  written  Word  of  God,  and  fully 
expressed  in  the  Catholic  symbol,  viz.,  the  Niceno- 
Constantinopolitan  creed  of  the  Catholic  Church,  set 
forth  in  the  first  and  second  ecumenical  councils,  held 
in  the  years  A.D.  325  and  A.D.  381.  Hence,  as  all 
this  was  done  and  settled  long  before  the  growth  of 
popery  proper  in  the  Christian  world,  there  was  a 
great  stumbling-block  in  the  way  of  certain  persons 
eager  for  a  change  to  their  advantage.  Rome  was  the 
great  centre  for  everything,  and  men  must  be  taught 
to  know  this,  as  soon  as  possible.  Romish  doctors  and 
wise  men  were  consequently  compelled  to  devise  a 
process,  by  which  they  shrewdly  expected  to  gain  their 
end.     This  was,  in  substance,  to  put  forward  a  novel 


72       PAPALISM  VEKSUS  CATHOLIC  TEUTH. 

and  rather  taking  device  or  scheme,  whereby,  if  they 
succeeded,  they  could  readily  manufacture  just  such  a 
creed  as  they  needed.  The  written  Word  of  God  was 
declared  and  held  to  be  insufficient,  lacking  in  various 
respects,  quite  too  difficult  to  be  understood,  without 
help.  The  remedy  proposed  and  adopted  was,  to  add 
to  Holy  Scripture,  i.e.,  the  written  Word  of  God,  an- 
other helper  and  guide,  which  they  boldly  denominat- 
ed "the  unwritten  word."  It  was  a  truly  daring 
scheme  ;  but  no  other  probably  would  have  met  the 
necessity  of  the  case.  God's  Word,  as  received  and 
handed  down  in  the  primitive  Church,  interpreted  by 
the  early  fathers,  by  the  Catholic  creed,  by  the  litur- 
gies, institutions,  etc.,  has  almost  nothing  on  which  to 
build  up  a  fabric  like  the  papal  monstrosity  ;  but,  an 
"  unwritten  Word  of  God,"  equal,  in  their  hands,  to 
God's  own  precious  Book  (composed  under  the  inspira- 
tion of  the  Holy  Ghost)  admitted,  and  admits,  of  in- 
definite expansion,  and  covered,  as  well  as  covers,  every 
dogma  and  practice  which  the  papist  desires,  or  may 
hereafter  desire. 

2.  The  usual  plan  adopted  (as  a  sort  of  justification 
for  refusing  to  follow  the  primitive  Church,  which 
urged  upon  its  members  to  read  and  study  the  Bible) 
is  to  dwell,  largely  and  frequently,  upon  what  the 
papist  writers  call  the  necessity  of  "  teaching  by  word 
of  mouth,"  meaning  thereby,  in  fact,  to  keep  every- 
thing in  the  priest's  hands  and  under  his  control. 
The  Holy  Scriptures  (with  shocking  irreverence)  are 
held  up  as  being  of  themselves  so  dark,  so  difficult,  so 
dangerous,  so  lacking  in  any  real  capability  of  guiding 
God's  people — without  the  Romish  priest — that  it  is 


DEFAMATION    OF    SCRIPTUKE.  73 

actually  affirmed,  by  pope  Leo  XII.  (A.D.  1825), 
"  the  Holy  Scriptures  of  God  (as  translated  into  the 
vulgar  tongue)  are  poisonous  pastures,''''  and  "  if  the 
Sacred  Scriptures  be  everywhere  indiscriminately  pub- 
lished, more  evil  than  advantage  will  arise  thence,  on 
account  of  the  rashness  of  men. "  Papists  are  allowed 
(we  are  told)  when  of  mature  years  to  read  approved 
translations,  duly  furnished  with  "  explanatory  notes." 
"  The  Scriptures  alone  have  never  saved  any  one,  and 
are  hicapableoi  giving  salvation  ;"  "  though  they  had 
never  been  written  (says  one  audacious  controversial- 
ist), this  end  would  have  been  attained, "  and  we  should 
have  had  life  without  them.  All  this  too,  with  lan- 
guage like  the  following  staring  him  and  his  fellows  in 
the  face  : — "  Receive  with  meekness  the  engrafted 
word,  which  is  able  to  save  your  souW^  (St.  James 
i.  21);  "from  a  child  thou  hast  known  the  Holy 
Scriptures,  which  are  aNe  to  make  thee  wise  unto  sal- 
vation'' (2  Tim.  iii.  15)  ;  "  these  are  written  that  ye 
miffht  believe  that  Jesus  is  the  Christ,  the  Son  of  God, 
and  that  believing  ye  might  have  life  through  His 
Name"  (St.  John  xx.  21).* 

3.  Evidently,  Rome  means  that  her  people  (if  she 
can  succeed  in  screwing  them  down  to  that  extent) 
shall  not  freely  use  their  intellectual  or  moral  faculties, 
in  obeying  even  the  Lord  and  Master  Himself.  He 
says,  "  Search  (or,  ye  search)  the  Scriptures,  for  in 
them  ye  think  [and  truly]  that  ye  have  eternal  life, 
and  these  are  they  which  testify  of  J/e."  (St.  John 
v.  39).     The  popish  priest,  on  the  contrary,  following 

*See  Bishop  Phillpotts'  "Letters  to  Charles  Butler,"  pp. 
317-21 ;  also  note,  ante,  p.  27,  as  to  the  Rheims  Version. 


74       PAPALISM  VERSUS  CATHOLIC  TEUTH. 

orders,  will  allow  of  no  untrammelled  reading  of  God's 
Word  in  English.  He  denounces  and  stigmatizes 
"individual,  uncontrollable  inspiration,  as  each  par- 
ticular reader  or  hearer  of  the  Bible  understands  it," 
because,  according  to  his  notion,  it  leads  necessarily  to 
"  error  and  impiety,"  He  bids  you  cast  to  the  winds 
every  thought  or  suggestion  of  trusting  for  a  moment 
to  what  the  plain  words  of  God  set  forth,  on  peril  of 
losing  yonr  soul  forever.  You  must  submit  yourself, 
unconditionally,  he  tells  you,  to  "  that  authority  which 
the  Lord  'positively  ordained  to  be  our  guide."  He 
does  not  condescend,  to  be  sure,  to  inform  any  one 
whence  this  lordly  authority  is  derived  :  your  place  is 
to  take  what  the  priest  gives  you,  and  ask  no  ques- 
tions. The  Trent  Council,  it  is  true,  uses  these  words  : 
"  Supernatural  revelation,  according  to  the  faith  of 
the  Universal  Church,  is  contained  in  written  hooks, 
and  in  the  unwritten  traditions  which,  having  been 
received  by  the  Apostles  from  the  mouth  of  Christ 
Himself,  or  having  been,  as  it  were,  handed  down 
from  the  Apostles  themselves  at  the  dictation  of  the 
Holy  Spirit,  have  arrived  even  unto  us." — This  is  lit- 
tle better  than  flimsy  pretence,  in  its  latter  part,  and 
has  no  evidence  whatever  in  its  support.  Unwritten 
tradition,  unverified  and  unverifiable,  is  made  to  be 
of  the  same  value  as  the  written  Word  of  God, — an 
assertion  well-nigh  to  blasphemy.  Still  further  : 
"  Should  any  point  of  belief  seem  to  receive  little 
support,  or  even  no  support  from  any  text  of  Scrip- 
ture," your  teacher  and  master  quietly  but  firmly  says 
to  you,  it  matters  not  :  the  "  unwritten  word"  of 
tradition  and  the  papal  decrees  cover  all.     The  result, 


ROME'S  DEFIANCE  TO   THE   BIBLE.  75 

in  fine,  is,  in  the  emphatic  language  of  Pius  Fourth's 
creed  (1564)  :— "  I  admit  Holy  Scripture  according  to 
that  sense  which  Holy  Mother  Church  has  held  and 
does  hold,  to  whom  it  belongs  to  judge  of  the  true 
sense  and  interpretation  of  the  Holy  Scriptures."  The 
Vatican  Gathering  (1870)  repeats  and  enforces  this 
claim,  having  made  all  the  popes  to  be  "  infallible," 
though  it  is  well  known,  that  individual  "  infaUible 
holinesses"  were,  now  and  then,  heretics  and  fautors 
of  false  doctrines,  to  say  nothing  of  the  record  of  their 
godless  lives. 

4.  It  does  seem  strange  and  perplexing,  this  audacity 
and  this  defiant  attitude  towards  the  Bible,  the  writ- 
ten and  inerrable  record  of  God's  dealing  with  His 
ancient  people.  His  promises  and  warnings,  His  mercy 
and  love  in  sending  our  one  only  Lord  and  Master  to 
save  His  people.  The  pretences  and  excuses  which 
are  offered  to  justify  such  a  course  of  instruction  and 
action  may,  possibly,  satisfy,  or  at  least  silence, 
thorough-going  unthinking  papists  ;  but  they  are  in 
reality  insulting  to  intelligent,  thoughtful,  devout 
Christians,  whether  under  Rome's  dominion  or  not. 
Do  educated  Romanists  in  England  and  America,  in 
these  days,  acquiesce  in  this  state  of  servitude  ?  Can 
it  be  possible  that  they  read  early  Church  history  at 
all  ?  If  they  do  read  in  this  direction,  can  they  fail  to 
see  that,  from  the  beginning,  in  Apostolic  times,  up 
to  the  fifth  century.  Holy  Scripture  was  open  and  free 
to  all  members  of  Christ's  Church,  and  all  were  urged 
to  read  and  study  it  faithfully  ?  There  was  no  "  in- 
fallible interpreter"  ever  heard  of  in  the  primitive 
Church  ;  no   "  supreme   judge    in  controversy"   was 


76       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

ever  named.  Leo  I.  (A.D.  450),  ambitious  though 
he  showed  himself  to  be  in  behalf  of  Rome's  primacy, 
writes,  in  one  of  his  Epistles,  much  to  the  point  :  ''it 
is  not  lawful  to  differ,  even  by  one  word,  from  evan- 
gelic and  apostolic  doctrine,  or  to  think  otherwise  con- 
cerning the  divine  Scriptures  than  as  the  blessed  Apos- 
tles and  our  fathers  learned  and  taught  ;  even  now, 
when  rash  and  impious  questions  are  agitated,  as  the 
devil  has  stirred  up  evil  men's  hearts,  the  Holy  Spirit, 
through  the  disciples  of  truth,  has  brought  them  to 
naught."  We  refer  our  readers,  in  this  connection, 
to  Dr.  J.  H.  Todd's  "  Remarks  on  the  Testimony  of 
the  Fathers  to  the  Roman  Dogma  of  Infallibility" 
(8vo,  pp.  180,  1848).  Dr.  T.  presents  fully  the  evi- 
dence of  Irenseus  (second  century),  Clement  of  Alex- 
andria and  Tertullian  (same  century),  Origen  and 
Rufinus  (third  century),  Cyprian  (A.D.  250),  Cyril  of 
Jerusalem  (fourth  ceutury),  Basil  (374),  Augustine 
(410),  Cyril  of  Alexandria  (435),  Jerome  (early  part 
of  fifth  century).  As  the  originals  are  given  in  full, 
with  O'Connell's  English  equivalent,  the  reader  (if 
familiar  with  ancient  languages)  will  be  able  to  appre- 
ciate the  force  of  Dr.  Todd's  language  ; — "  these  quo- 
tations are,  in  every  instance,  made  at  second-hand^ 
in  very  loose  and  inaccurate  versions,  frequently  gar- 
lied^  and  unfairly  separated  from  their  context,  so 
as  to  misrepresent  their  real  meaning"  (p.  101). 

5.  Other  matters  of  interest  and  importance,  as 
properly  belonging  to  the  subject  in  hand,  cannot  well 
be  passed  over  in  silence.  Popish  writers  (like  Ryder 
and  his  kind)  quite  often  boast  of  the  scholarship  and 
attainments  of  their  doctors  and  jDrofessors.     They  bid 


WHY    PAPISTS   HATE   TRANSLATIOKS.  77 

US  take  note  how  many  learned,  critical  works  have 
been  and  are  being  issued  by  them  on  portions  of 
Holy  Scripture,  and  the  like.  Quite  true,  we  may 
reply  ;  but  it  is  equally  true,  that  nearly  all  their  con- 
tributions to  knowledge  of  the  Bible  are  in  Latin,  or 
some  tongue  which  plain,  moderately  educated  people 
cannot  read  or  understand.  The  question  snggest 
itself  at  once,  why  are  the  papists  so  careful  to  ex- 
clude everything  in  the  way  of  translations  of  God's 
Holy  Word  for  people  in  general  ?  The  reader,  we 
think,  can  easily  guess  why,  from  what  has  been  stat- 
ed on  preceding  pages.  The  Roman  managers  in  the 
sixteenth  century  were  well  aware  of,  and  dreaded, 
what  would  be  the  result,  if  Holy  Scripture  were  free- 
ly and  generally  placed  in  the  hands  of  their  people. 
They  dared  not  imitate  the  course  pursued  by  the 
primitive  Church,  and  by  the  Church  of  England  and 
other  branches  of  the  Catholic  Church.  They  know, 
as  well  as  we  do,  that  there  were  no  weapons  so  mighty 
as  those  furnished  by  putting  forth  the  Bible,  in  the 
vernacular,  for  all  Christians  to  read  and  profit  by. 
The  Reformers,  three  centuries  and  more  ago,  acted 
on  this  conviction,  both  on  the  Continent  and  in  Eng- 
land, and  their  versions  of  God's  Book  fell  upon  lovers 
of  Rome's  policy  like  a  lightning  and  thunder  storm. 
Luther  translated  the  New  Testament  into  German  in 
1522,  and  the  whole  Bible  ten  years  later.  The  effect 
produced  was  marvellous  indeed.  Translations  into 
Danish,  Swedish,  Italian,  Hungarian,  Spanish,  were 
issued  between  1524  and  1543.  Wyckliffe,  the  Chris- 
tian hero,  in  the  latter  part  of  the  fourteenth  century, 
began   his  noble   work   in   England.     He  translated 


78       PAPALISM  VEESUS  CATHOLIC  TRUTH. 

from  the  Yulgate  the  New  Testament,  13T4-1384. 
Tyndale,  the  martyr,  pubh'shed  his  version  of  the  New 
Testament  (the  first  which  was  made  from  the  original 
Greek)  in  1526. 

6.  Thej  who  were  in  charge  of  Romish  interests 
and  purposes,  at  this  date,  were  greatly  alarmed. 
They  put  off  the  evil  day  (to  them)  as  long  as  they 
could.  It  was  plain  that  something  must  he  done,  or 
attempted  at  least,  without  further  delay.  England 
was  too  valuable  towards  filling  the  pope's  money-box 
to  allow  it  to  get  free  from  Rome's  clutches.  Neces- 
sity overrides  all  opposition  ;  and  so,  preparation  was 
made,  in  order  to  accomplish  the  hateful,  obnoxious 
task.  If  papists  must  have  Bibles,  or  at  least  New 
Testaments,  then  of  course  Rome  must  furnish  them, 
so  as  to  destroy,  if  possible,  the  mischief  done  to  the 
popish  pretensions  by  Wyckliffe's  and  Tyndale's 
works,  by  Coverdale's  Bible  (1535),  the  Bishops'  Bible 
(1568),  and  later,  by  the  Authorized  Version  (so- 
called)  of  the  Church  of  England  (1611).  The  Rom- 
ish authorities  selected  for  this  work  several  English- 
men, University  graduates,  residing  in  Rheims,  in 
Northeastern  France,  towards  the  close  of  the  six- 
teenth century.  The  result  was,  what  is  known  as 
"  The  New  Testament  of  our  Lord  and  Saviour  Jesus 
Christ  ;  translated  from  the  Latin  Vulgate  ;  with  An- 
notations, etc.  ;  published  by  the  English  College  at 
Rheims,  A.D.,  1582."  The  other  books  of  the  Bible 
were  of  less  consequence  for  immediate  use  ;  hence, 
there  was  no  hurry  in  regard  to  them.  "  The  Old 
Testament  (was)  first  published  by  the  English  Col- 
lege at  Douay,  A.D.  1609  ;  with  Annotations,"  etc. 


BLUNDERS   OF    POPES.  79 

The  Douaj  Bible  was  thus  completed  at  very  nearly 
the  same  date  as  the  Anthori^^ed  or  Common  Version 
in  England,  which  has  been  the  comfort  and  support 
and  joy  of  English  Christians  and  English-speaking 
people  ever  since. 

7.  In  this  connection,  as  illustrating  queer  anoma- 
lies in  the  history  of  the  popes,  it  may  be  noted,  that 
Sixtus  V.  (+  1590),  a  sort  of  wooden-headed  specimen 
of  "infallible"  pontiffs,  made  a  laughing-stock  of 
himself  by  preparing  a  new  edition  of  the  Latin  Vul- 
gate. It  was  filled  with  gross  and  ridiculous  blunders. 
Clement  VIII.,  an  "infallible"  of  much  the  same 
sort,  not  liking  the  ridicule  and  its  effects,  caused  (in 
1592)  a  hasty  revision  to  be  made  and  printed.  Only 
about  three  thousand  variations  and  blunders  in  all  !  * 
It  is  proper  to  state  further,  in  addition,  that  the  Rom- 
ish managers  of  affairs  hoped,  if  not  expected,  that, 
by  the  Rheims  and  Douay  Versions,  they  would  re- 
cover, in  part  at  least,  the  ground  already  lost.  To  a 
certain  extent  they  succeeded.  They  can  point  to  an 
English  translation,  such  as  it  is,  made  especially  for 
their  own  folk  ;  but  they  take  full  precautionary  meas- 
ures against  all  who  are  Romanists  having  even  this 
much,  if  they  can  prevent  it.  Their  version  is  defi- 
cient (being  a  translation  of  a  translation),  and  is  much 
injured  by  the  "  Annotations"  supplied,  and  the  bar- 
barous, un-English  words  and  expressions  used,  quite 
often  ;  such  as,  "  the  pasch  and  the  azymes"  (Mark 
xiv.  1),  "the  prepuce"    (Rom.   iv.    1),  "what  is  to 

*  See  Thomas  James's  curious  and  instructive  little  volume, 
entitled  "  Bellum  Papale"  (A.D.  1600),  for  a  full  exposure  of  the 
matter. 


80       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

me  and  to  thee?"  (John  ii.  4),"  purge  out  the  old 
leaven,  that  you  may  be  a  new  paste,  as  you  are  un- 
leavened. For  Christ  our  pasch,"  etc.  (1  Cor,  v.  7), 
"  preordinate"  (Acts  xiii.  48),  and  many  like.  (See 
note,  p.  27.)  We,  nevertheless,  cheerfully  admit  that 
the  Romish  Version  has  a  certain  degree  of  merit.  It 
could  not  well  be  otherwise  ;  for  the  bright  life-giving 
light  of  God's  Holy  Word  will  make  its  way  through 
every  opposing  obstacle  but  that  of  the  atheist  and  his 
kin.  Nay,  more,  we  are  of  opinion,  that  it  would  be 
a  boon  of  inestimable  value  to  the  poorer,  uneducated 
people  in  the  Romish  Church,  if  they  were  allowed 
and  exhorted  to  read  freely  and  to  study  the  Douay 
Bible,  with  even  all  its  imperfections. 

8.  There  has  been  given,  in  the  preceding  pages, 
some  useful  and  valuable  matter  as  to  the  continual, 
urgent  efforts  of  popish  controversialists  to  belittle  and 
degrade  Holy  Scripture,  in  the  esteem  of  the  laity  and 
all  pious  Christian  people.  This  is  done,  usually,  by 
exaggerating  the  supposed  fearful  dangers  of  "  pri- 
vate judgment, "  unguided,  self-reliant  interpretation, 
the  awful  risk  of  daring  to  read,  or  hear  read.  Cod's 
own  written  Word,  without  the  help  of  the  priest,  and 
the  help  also  of  the  popish  creed  and  anathematizing 
decrees  of  the  papal  Church.  The  larger  part  of  this 
abuse  of  the  Bible,  translated  into  English  or  other 
modern  tongues,  is  mere  declamation  as  well  as  exag- 
geration ;  for,  these  men  know,  that  the  Church  of 
England  and  the  American  Episcopal  Church,  being 
branches  of  the  one  Catholic  Church  of  Christ,  have  a 
definite  creed,  and  carefully  prepared  books  of  instruc- 
tion, as  well  as  a  liturgy  for  daily  use.     They  know 


PAPAL   POLICY.  81 

also,  though  they  violate  the  truth  in  denying  it,  that 
there  is  no  toleration  or  allowance,  much  less  encour- 
agement, for  unlearned,  self-conceited,  fanatical  men 
or  women  to  set  up  conventicles,  and  become  leaders 
in  schism  and  heresy.  (See  p.  71,  76,  80.)  It  seems 
hardly  worth  while  to  enlarge  further  on  this  topic,  at 
this  time.  We  proceed,  therefore,  to  take  up  another 
and  kindred  subject,  which  it  is  highly  important  for 
all  true  believers  in  the  Lord  Jesus  Christ  to  study, 
and  by  God's  grace  and  help  rightly  to  understand. 


n.  The  One  Catholic  and  Apostolic  Church. 

1.  Quite  frequently,  in  preceding  pages,  it  has  been 
necessary  to  speak  of  the  Church,  founded  by  onr 
Lord  and  Master,  taught  and  established  in  the  true 
faith  by  His  Apostles,  and  plainly  set  forth  before  the 
world  by  these  holy  men  and  the  ministry  ordained  by 
them,  after  the  Ascension  of  Christ,  and  after  the 
descent  of  the  Holy  Ghost,  to  be  forever  with  the 
Church.  As  it  is  desirable  to  have  a  convenient  and 
accurate  definition  of  what  is  meant  by  the  word  or 
title,  we  quote  from  the  nineteenth  and  twentieth 
of  the  "  Thirty-Nine  Articles  of  Religion"  set  forth 
by  the  Church  of  England,  in  1562,  and  also  adopted 
and  established  by  the  Protestant  Episcopal  Church  in 
the  United  States,  in  1801.  "  The  visible  Church  of 
Christ  is  a  congregation  of  faithful  men  {costus  fide- 
lium),  in  which  the  pure  Word  of  God  is  preached, 
and  the  Sacraments  be  duly  ministered  according  to 
Christ's  ordinance  in  all  those  things  that  of  necessity 
are  requisite  to  the  same.  .  .  .  The  Church  hath 
power  to  decree  Rites  or  Ceremonies,  and  authority 
in  Controversies  of  Faith  ;  and  yet  it  is  not  lawful  for 
the  Church  to  ordain  anything  that  is  contrary  to  God's 
Word  written,  neither  may  it  so  expound  one  place  of 
Scripture,  that  it  be  repugnant  to  another.  Where- 
fore, although  the  Church  be  a  witness  and  a  keeper  of 
Holy   Writ,  yet  as  it  ought  not  to  decree  anything 


BISHOP   PEAKSOJf   OK   UNITY   OF  THE   CHUKCH.      83 

against  the  same,  so  besides  the  same  ought  it  not  to 
enforce  anything  to  be  believed  for  necessity  of  salva- 
tion." 

2.  Without  attempting  to  go  into  details  here,  we 
refer  our  readers  to  Bishop  Pearson's  full  and  clear 
"Exposition  of  the  Creed."  In  this  very  excel  J  ent 
volume  is  set  forth,  plainly  and  distinctly,  the  neces- 
sary and  infallible  truth  as  to  the  Church,  viz.,  that 
our  Lord,  by  the  preaching  of  the  Apostles,  did  gather 
unto  Himself  a  Church,  consisting  of  thousands,  to 
which  He  daily  added  such  as  should  be  saved,  and 
will  add  to  the  same  unto  the  end  of  the  world  ;  that, 
unlike  the  Church  of  the  Jews,  limited  to  one  people 
and  nation,  it  is  by  Christ's  appointment  to  be  dis- 
seminated through  all  nations,  extended  to  all  places, 
holding  all  truths  necessary  to  be  known,  and  exact- 
ing obedience  from  all  men  to  the  commands  of  our 
Lord  Jesus  Christ  ;  thus  fulfilling  the  Articles  of  the 
Church's  Creed,  that  is,  "  the  One  Catholic  and 
Apostohc  Church."  The  unity,  or  "  oneness,"  of  the 
Church,  "  consists  in  the  fact  that  all  members  of  the 
Church  are  baptized  by  one  baptism  into  one  Spirit  ; 
are  made  partakers  of  one  faith,  and  one  hope  of  their 
calling  ;  all  have  one  ever-abiding  Head,  Jesus  Christ, 
to  whom  they  are  united  by  one  Spirit  ;  and  all  thus 
become  one  in  their  one  God  and  Father.  The 
Church  is  the  living  Body  of  Christ,  who  eternally 
lives  in  her,  and  eternally  fulfils  His  promise,  '  Lo, 
I  am  with  you  all  the  days,  even  unto  the  end  of  the 
world  '  "  (St.  Matt,  xxviii.  20).*     "  That  Church  of 

*  Dr.  G.  F.  Maclear's  "  Introduction  to  the  Creeds"  (pp.  223,  4), 
an  excellent  manual  for  students  as  well  as  general  readers. 


84       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

Christ  (says  the  Judicious  Hooker),  which  we  prop- 
erly term  His  Body  mystical,  can  be  but  one  ;  neither 
can  that  one  be  sensibly  discerned  by  any  man,  inas- 
much as  the  parts  thereof  are  some  in  heaven  already 
with  Christ,  and  the  rest  that  are  on  earth  (albeit 
their  natural  persons  be  visible)  we  do  not  discern 
under  this  property,  whereby  they  are  truly  and  in- 
fallibly of  that  body. "  *  The  Church  is  called  "  Cath- 
olic,"  in  respect  of  time,  enduring  throughout  all  ages, 
and  in  respect  of  teaching  all  necessary  truth  which 
men  ought  to  believe.  It  has  a  Catholic  Bible,  and  a 
Catholic  Gospel.  The  word  "  Catholic"  does  not 
occur  in  Holy  Scripture,  but  was  adopted  into  the 
western  creeds  in  the  fourth  century.  In  the  Nicene 
Creed  the  Church  is  also  designated  as  "  Apostolic" 
(though  the  term  itself  is  not  thus  used  in  the  New  Tes- 
tament), because  it  is  built  on  the  foundation  of  the 
Apostles  and  Prophets,  Jesus  Christ  Himself  being 
the  Chief  Corner-stone.  It  has  also  the  grand  mis- 
sioji  to  the  world  of  human  beings,  as  truly  as  the  first 
Apostles  had,  and  is  to  carry  on  perpetual  aggressive 
warfare  against  human  ignorance  and  human  sins,  and 
to  comfort  and  warn  and  elevate  human  souls,  for  His 
sake  who  took  our  nature  upon  Him,  and  suffered  on 
the  cross  in  man's  behalf. 

3.  There  being  no  point  of  dispute  between  the 
Romish  Church  and  the  Greek  and  Oriental  and  other 
Churches,  as  to  the  fact  of  the  existence  of  that  mar- 
vellous outcome  of  our  Lord's  mercy  and  goodness, 

*"  Ecclesiastical  Polity,"  III.,  i.  2.  See  also,  Bp.  Harold 
Browne's  "  Exposition  of  the  XXXIX.  Articles"  (edited  by  Bp. 
Williams),  pp.  453-89. 


POPISH    ASSAULT  ON  THE   CHURCH.  85 

viz.,  the  Church  of  Christ  in  the  world,  we  shall  ask 
especial  attention  here  to  a  matter  of  prime  importance 
to  all  who  profess  and  call  themselves  Christians.  The 
papists  aver,  openly  and  boldly,  that  there  is  no  por- 
tion of  the  one  Catholic  and  Apostolic  Church  outside 
of  their  enclosure  ;  and  they  class  all,  not  under  their 
control,  as  "heretics  and  schismatics,"  i.e.,  virtually 
heathen.  They  also  have  it  plainly  written  down  and 
understood  that  these  must  be  punished,  just  so  soon 
as  the  way  is  open  for  destroying  utterly  all  rebels 
against  popish  arrogance  and  cruelty.  It  is  well 
known  that  the  Church  of  England,  a  good  while  ago, 
refused  all  further  obedience  to  Romish  tyranny  and 
extortions.  This  was  a  sore  trial  to  pope  and  Jesuits, 
who  rarely  if  ever  lose  sight  of  the  money-chance  ;  but 
the  wise  ones  among  them,  after  a  while,  bethought 
themselves  of  a  shrewd  scheme  by  which  they  could 
annoy  and  vex  the  sturdy  Anglo-Saxon  people,  even 
more  than  ever  before.  This,  after  due  gestation,  was 
carried  out  by  the  papist  remnant  venturing  to  assert 
that  the  English  Church,  though  she  has  cast  off  forever 
the  pope  and  his  hierarchy,  has  no  valid  orders  and 
ministry.  Therefore,  as  a  consequence,  she  has  no 
mission  in  the  world,  and  cannot  have  any  such  mis- 
sion, until,  by  yielding  to  the  pretensions  of  a  rather 
lofty-talking  bishop  in  Italy,  she  be  permitted  to  re- 
turn to  life  again.  Such  being  the  case,  it  becomes 
in  measure  obligatory  on  us,  to  lay  before  our  readers 
the  precise  truth,  with  reasonable  fulness,  in  regard  to 
the  Church  of  England,  and  her  offspring  here  in  this 
Great  Republic. 


86  papalism  veksus  catholic  teuth. 

4.  The  Church  of  England. 

This  national  Church  is  in  somewhat  of  a  peculiar 
position  as  regards  both  the  Romish  Church,  on  the 
one  hand,  and  the  numerous  Protestant  bodies  or 
churches,  in  Europe  and  America,  on  the  other.  Rome, 
in  profession,  holds  to  the  three  orders  in  the  minis- 
try, with  the  pope  of  course  as  supreme  over  all.  The 
Church  of  England  also,  from  primitive  ages,  has  held 
that,  the  original  constitution  of  the  Apostolic  minis- 
try was  that  of  bishops,  priests  (or  presbyters),  and 
deacons.  Hence,  when  the  Anglican  Church  asserted 
her  independence  of  Rome,  and  her  determination  to 
arrange  and  manage  her  own  affairs  in  lier  own  way, 
she  clung  to  the  old  ministry,  while  Protestant  Chris- 
tians, for  the  most  part,  have  been  and  are  content 
with  a  presbyterian  or  congregational  ministry,  in  their 
ecclesiastical  provisions  for  preaching  the  Gospel.  As 
the  Church  of  England  was  already,  at  the  time  of  the 
Reformation,  well  sup]3lied  witli  this  ministry  of 
bishops  and  the  other  two  orders  as  helpers,  she  had 
no  real  difficnlty  in  sweeping  out  popery  and  its  ser- 
vants, and  in  providing  for  the  spiritual  needs  of  the 
people,  by  what  was  then,  as  always  before,  esteemed 
to  be  the  apostolic  constitution  and  order  of  Christ's 
Church.  The  missals  and  various  manuals  for  public 
worship  were  taken  in  hand,  and  in  great  measure 
purged  from  Romish  abominations,  in  the  way  of 
false  doctrine  and  disgraceful  impositions.  The  Book 
of  Common  Prayer  was  so  arranged  as  to  be  the  com- 
fortable help  and  guide,  which  it  is,  in  all  holy  wor- 
ship and  service.     Idolatry,  in  its  manifold  and  per- 


ORIGIN"   OF  tHE   BRltlSfl   CHURCH.  87 

nicious  forms,  was  suppressed  and  banished.  The 
Word  of  God,  in  the  vernacular,  was  provided  for  all  ; 
and  the  public  services  and  Church  interior  arrange- 
ments were  adapted  to  the  sacredness  of  the  place  and 
the  worship  of  God  alone.  As  Kome  was  well  aware 
of  the  facts  of  the  case,  it  became  evident  that,  unless 
something  effective  was  put  into  operation,  England 
could  well  afford  to  go  on  her  way  rejoicing,  without 
caring  what  the  papists  might  try  to  accomplish 
against  her. 

5.  A  brief  account  of  the  origin  and  early  history 
of  the  Church  in  England  is  properly  called  for  here. 
Who  it  was  that  first  carried  the  good  news  of  salva- 
tion to  the  Isle  of  Great  Britain  is  not  known  with 
certainty.  Some  critics  hold  that  the  tradition  which 
makes  St.  Paul  to  have  visited  Spain,  and  then  Brit- 
ain (about  A.D.  66),  before  his  martyrdom  at  Rome 
( A.D.  68),  is  well  founded  and  quite  credible.  Bishop 
Burgess  of  Salisbury  strongly  urged  the  view  (1830) 
in  one  of  his  tracts  on  the  origin  of  the  British  Church, 
that  the  Great  Apostle  did  actually  get  so  far,  in  his 
last  missionary  journey,  as  the  British  Isles.  It  is  un- 
doubtedly possible  ;  but  the  majority  of  scholars  com- 
petent to  judge  do  not  accept  the  tradition  as  wholly 
trustworthy.  The  Gospel,  however,  there  is  good 
reason  to  believe,  was  preached  in  Britain  as  early  as 
the  second  century,  and  the  British  Church  always 
claimed  that  it  was  so  and  then  brought  to  them. 
Especially  was  this  shown  at  the  close  of  the  sixth 
century,  when  Augustin,  sent  by  pope  Gregory  I.,  to 
convert  the  Anglo-Saxon  conquerors  of  Britain, 
worked  dihgently  to  bring  the  Church  in   England 


68       PAPALISM  VEESUS  CATHOLIC  TRUTH. 

under  Rome's  control.  At  first,  and  for  a  time,  the 
Britons  rejected  the  proposal  with  indignation  ;  but 
the  Anglo-Saxons  having  embraced  Christianity,  and 
Augustin  and  his  successors  having  made  renewed 
efforts,  papal  domination  was  in  substance  established 
here,  (Council  of  Whitby,  664),  as  well  as  elsewhere, 
in  due  time. 

6.  The  Norman  conqueror  William  (1066-1087) 
was  bold  and  resolute  enough  to  refuse  the  demands 
of  the  popes  for  money,  and  kept  his  gains  for  the 
most  part  to  himself.  His  successors  continued  to 
oppress  the  Saxons,  all  that  they  could.  Church 
positions,  and  Church  emoluments,  were  seized  upon, 
and  at  the  same  time,  as  a  political  movement,  the 
friendship  and  countenance  of  popes  were  courted. 
These  latter  inaugurated  the  profitable  practice  of 
sending  their  legates,  hither  and  thither,  and  gathered 
in  rich  harvests  in  the  twelfth  and  following  centuries. 
Details  cannot  here  be  gone  into.  For  two  hundred 
years  or  more,  after  William  First,  the  hand  of  the 
oppressor  was  grievous.  The  pope  got  his  full  share 
of  course,  and  the  Church's  freedom  was  sadly  cur- 
tailed. It  was  distressing  to  have  it  so  ;  for,  if  the 
national  Church  had  enjoyed  her  rightful  liberty  of 
counsel  and  action,  popery  could  never  have  been  able 
to  subdue  England,  The  Anglo-Saxon  race,  though 
treated  tyrannically  by  the  Normans,  was  much  given 
to  resisting  imposition,  and  such  claims  as  the  papacy 
made  in  its  days  of  pride  and  power.*     His  "  holi- 

•  For  details,  as  to  the  important  statute  of  prcBmunire  (Rich- 
ard II.,  fourteenth  century),  proviso's,  prohibition  against  Romish 
exactions,  and  the  like,  see  Richard  Hart's  "  Ecclesiastical  Rec- 


STRUGGLES   OF   ENGLISH   CHURCH.  89 

ness,  pope  Paschal  (1099-1118),  reproached  the 
Church  of  England  for  her  independent  course  and 
action,  in  regard  to  trial  of  bishops,  refusals  of  appeal 
to  the  court  of  Rome,  etc.  The  Church  held  councils 
and  synods  without  notice  of  or  care  for  the  pope,  and 
did  numerous  like  vexatious  things  ;  which  led  him  to 
threaten  to  "  deliver  them  up  to  the  vengeance  of 
Almighty  God,  as  backsliders  from  the  Catholic 
Church."  Becket,  the  haughty  Archbishop  of  Can- 
terbury, was  murdered  in  1170  ;  Henry  II.  died 
(1189),  and  was  succeeded  by  his  son,  Richard  Cceur- 
de-Lion  ;  John,  the  poltroon,  gave  away  England,  as 
far  as  he  was  able,  to  pope  Innocent  (1213),  and 
Magna  Charta  was  obtained  in  1216.  Martin  Y. 
(1417-1431)  talked  in  the  same  grandiloquent  style 
with  Paschal  and  others,  as  to  the  treatment  given  to 
papal  bulls  in  England,  to  proctors,  notaries,  executors 
of  my  lord  the  pope's  behests,  etc.  Yet,  withal, 
Rome's  grasp  was  never  relaxed  to  any  extent,  as  time 
rolled  on  ;  for  England  was  too  rich  a  mine  for 
greedy  and  covetous  Italian  lackeys  of  the  pope  to 
surrender,  except  under  the  stern  necessity  which  soon 
after  overcame  them. 

7.  Henry  VIII.  (1509-1547),  a  not  very  odorous 
character,  it  must  be  confessed,  had  nevertheless  a 
fair  share  of  English  courage.  Though  he  toyed  with 
the  pope  a  good  deal,  and  said  various  fooh'sh  things, 
yet  he  did,  when  roused  up  to  it,  co.isiderable  service 
in  behalf  of  the  Church  of  England's  right  to  freedom 

ords  of  England,  Ireland,  and  Scotland,  from  the  Fifth  Century 
to  the  Reformation"  (8vo,  pp.  441,  1846),  a  very  valuable  book 
for  the  student  of  history  and  all  seekers  after  truth  and  right. 


90       PAPALISM  VERSUS  CATHOLIC  TRUTH. 

from  foreign  domination.  He  gave  the  pope  to  under- 
stand that  Tie^  Ilenrj,  was  king  of  England,  and  owed 
no  allegiance  to  the  pretended  successor  of  St.  Peter, 
or  any  one  else.  Edward  VI.  (1547-1553),  though 
ehort-liv^ed,  was  spared  long  enough  to  help  on  mate- 
rially the  work  begun.  The  reign  of  unhappy  "  Bloody 
Mary"  (1553-1558)  was  grievous  indeed  to  Church 
and  State,  especially  the  former  ;  but,  providential- 
ly, her  time  for  doing  harm  was  not  long  protract- 
ed, and  both  Church  and  people  had  opportunity  to 
see  what  was  before  them,  if  popery  prevailed.  Eliza- 
beth, the  brave  daughter  of  Anne  Boleyn,  (so  shame- 
lessly slandered,  even  to  this  day,  by  the  pope  and  his 
helpers),  at  the  fitting  age  of  twenty-five,  ascended 
the  tlirone,  and,  despite  all  that  was  done  to  thwart 
and  injure  her,  (even  to  the  crime  of  assassination), 
was  permitted  to  have  a  long  and  prosperous  reign 
(1558-1603).  It  was  soon  discovered  that  she  was  not 
to  be  cajoled  or  frightened  by  the  pope  and  his  aiders 
and  abettors.  Neither  by  flattery  nor  by  fraud,  neither 
by  insolence  nor  by  savage  fulminations  from  Rome, 
was  "  Good  Queen  Bess"  ever  moved  from  her  stead- 
fastness. In  Church  matters  she  displayed  wisdom 
and  sound  judgment  in  selecting  Matthew  Parker,  a 
godly,  well-learned  man,  to  become  Archbishop  of 
Canterbury,  and  to  take  the  lead  in  ecclesiastical 
affairs  in  England.  He  was  duly  consecrated  at  Lam- 
beth, December  17,  1559,  by  Barlow,  late  Bath  and 
Wells,  then  elect  of  Chichester,  then  elect  of  Here- 
ford ;  Coverdale,  late  bishop  of  Exeter,  and  John 
Hodgkins,  sufEragan  bishop  of  Bedford  ;  the  august 
ceremony   being   performed   according   to  King  Ed- 


Rome's  bitter  spirit.  91 

ward's  Ordinal.  Thus  ''the  Apostolic  Succession" 
was  secured  for  all  time  to  come.*  Papists,  like 
Ryder,  (p.  60),  have  a  way  of  affecting  to  sneer  at  the 
Church  of  England  on  the  ground  of  being  merely  a 
schismatical  part  and  parcel  of  lordly  Rome.  And 
they  take  so  much  pleasure  in  this  way  of  dealing  with 
the  subject,  that  some  good  people— not  much  given 
to  thought—  are  apt  to  suppose  "  there  must  be  some- 
thing in  it."  In  point  of  fact  it  needs  no  more  atten- 
tion, from  true  Catholics,  than  does  the  retaining, 
even  to  this  day,  the  anathema  against  Queen  Eliza- 
beth as  a  bastard,  and  having  no  right  to  the  kingdom 
of  England,  without  the  pope's  gracious  permission  ! 
We  do  not  think  it  likely  that  anything  herein  said 
will  disturb  the  settled  papist.  He  is  so  bound  down 
to  swear  to  whatever  the  "infallible"  pope  and  his 
special  body-guard,  the  Jesuits,  say  and  order,  that  no 
argument  is  of  any  avail,  no  presentation  of  full  and 
complete  evidence  is  of  any  moment.  The  priest  de- 
nounces it  all  as  lies,  and  nothing  else.  Knowing  this 
well,  we  must  be  content  to  put  into  the  reader's 
hands  full  and  overwhelming  evidence,  and  then  leave 
the  result  to  be  whatsoever  it  may. 

8.  In  reference  to  what  was  stated,  on  a  previous 
page,  as  to  the  vexation  and  anger  caused  to  Rome  by 
England's  course  in  Church  affairs  (p.  88),  and  the 
scheme  by  which  papists  hoped  to  disparage  and  deny 
the  validity  of  the  orders  and  mission  of  the  national 
Church,  it  is  hardly  necessary  to  occupy  any   large 

*  For  a  full  and  lucid  setting  forth  the  truth  on  the  subject, 
see  Dr.  Samuel  Seabury's  "  Continuity  of  the  Church  of  Eag- 
land"  (8vo,  pp.  184).     It  will  well  repay  examination  and  study 


93       PAPALISM  VEESUS  CATHOLIC  TRUTH. 

space.  For  more  than  a  generation,  be  it  noted,  there 
was  nothing  of  moment  attempted  or  effected.  E.om- 
ish  folk  might  sneer  at  the  "  Protestant  Church,"  as 
they  loved  to  call  it,  being  truly,  however,  the  re- 
formed, purified  Catholic  Church,  which  was  resolved 
to  live  henceforth  as  the  ancient  Churches  of  primi- 
tive times  lived  ;  but  such  a  course  could  not  accom- 
plish much  towards  the  end  they  had  in  view.*  The 
pope  might  issue  his  bulls,  might  grossly  insult  the 
Queen,  as  he  did,  and  the  Jesuits  might  devise  and 
try  to  carry  out  their  infamous  purposes  ;  but  Eliza- 
beth stood  firm,  and  the  Church  and  people  for  the 
most  part  upheld  her  hands.  After  nearly  half  a  cen- 
tury had  elapsed,  the  pitiful  fable  of  the  "  Nag's 
Head  Ordination"  was  put  forth.  This  ridiculous  story 
was  manufactured  out  of  the  whole  cloth,  viz.,  that 
Archbishop  Parker  was  consecrated,  after  a  fashion, 
in  a  tavern  in  Cheapside,  London  !  The  silliness  of 
such  a  story,  kept  so  long  a  time  in  the  dark,  and  now 
sent  out,  is  very  evident,  and  no  decent  papist,  with 
any  brains  or  conscience,  has  ever  been  able  to  swal- 
low it.  Yet,  strange  to  say,  a  Romish  bishop,  P.  R. 
Kenrick  (see  p.  23),  does  undertake,  in  a  volume  en- 
titled "  The  Validity  of  Anglican  Orders  Examined" 

*  See  the  Rt.  Rev.  Bishop  Coxe's  admirable  and  instructive 
"  Baldwin  Lectures  for  1886,"  entitled  "  Institutes  of  Christian 
History"  (12mo,  pp.  328).  Bishop  C.  goes  into  details  on  matters 
to  which  we  can  only  briefly  allude,  in  our  limited  space,  such 
as,  "  The  Apostolical  Fathers  and  Next  Ages,"  "  The  Middle  and 
Dark  Ages,"  "  The  Church  of  our  Forefathers,"  in  England,  "  A 
Catholic  View  of  Christendom,"  etc.  The  reader  will  do  well 
to  secure  a  copy  of  this  volume,  and  to  delight  himself  with  its 
contents. 


LINGARD   AND   NAG'S  HEAD   FABLE.  93 

(12mo,  pp.  239),  to  gather  up  a  curious  jumble  of  ob- 
jections, to  argue  the  point,  and  to  contend  that  the 
story  is   not   unhkely  to  be  true.     Dr.    Lingard,  an 
ardent  Romanist,  author  of  the  "  History  of  England" 
from  the  popish  side  (Amer.  edition,  13  vols,  16mo, 
1887,  vii.  262)  does  not  hesitate  to  "  pronounce  his 
decision  in  favor  of  the  consecration"  of  Archbishop 
Parker,  in  due  and  lawful  form.     He  treats,  with  well- 
deserved  scorn,  "  the  tale  of  the  foolery  supposed  to 
have  been  played  at  the  Kag's  Head  ;"   and  avows 
positively,  that  "there  exists  not  the  semblance  of  a 
reason  for  pronouncing  the  Lambeth  Register  a  for- 
gery."    Let  the  papist  doctors  settle  it  between  them, 
if  they  can.     Such  as  choose  may  go  on,  no   doubt 
will  go  on,  in  giving  their  opinion  that,  even  if  Lin- 
gard is  right,  they  have  the  sledge-hammer  of  "su- 
premacy"   and    "  infallibility"     within    their   reach, 
whereby  the  Church  of  England,   and  the   Catholic 
Church  throughout  the  world  can,  ere  long,  be  smashed 
in  pieces,  because  of  spurning  the  pope's  control  and 
usurped  dominion.* 

9.  We  give  Dr.  Jarvis's  forcible  words,  at  the  close 
of  his  chapter  on  the  Church  of  England,  as  well  de- 
serving  attention,      "  Holding    the    Catholic    Faith, 

*  It  is  one  of  the  strange  anomalies  of  our  day,  that  a  certain 
rather  select  class  of  men,  professedly  members  of  the  Churcli  of 
England,  occasionally  get  down  on  their  knees  and  say,  that  they 
would  be  "  so  happy,"  if  the  pope  of  Rome  would  only  look  into 
and  acknowledge  the  validity  of  Anglican  orders  !  His  "  infalli- 
ble holiness,"  however,  is  too  shrewd  ever  to  commit  himself  on 
that  point  ;  for  he  knows  well,  that  he  gains  far  more  by  letting 
the  question  alone,  and  fostering  the  conceit  that  Ids  opinion  is 
the  one  chief  thing  lacking. 


94       PAPALISM  VEKSUS  CATHOLIC  TRUTH. 

'  whole  and  undefiled,'  as  it  was  held  by  the  whole 
Church  previous  to  the  fatal  year  of  schism  (A.D. 
484),  and  not  being  subject  to  the  fetters  imposed  by 
an  ignorant  age,  how  much  more  exalted  is  the  posi- 
tion of  the  English  Communion  than  that  of  the  Ro- 
man !  This  the  enlightened  members  of  that  com- 
munion know  in  their  hearts,  though  their  consciences 
are  bound  down  to  slavish  obedience  by  the  curses  of 
Trent  [and  the  still  more  fearful  curses  of  the  Vatican, 
1870].  I  speak  advisedly  when  1  say  this  ;  for,  dur- 
ing my  long  sojourn  in  Italy,  1  had  many  opportuni- 
ties of  conversing  freely  with  good  and  learned  men, 
who  knew  that  I  would  not  betray  them,  and  who, 
like  the  Israelites  in  Egypt,  '  sighed  by  reason  of  the 
bondage.'  Their  cry  will  finally  come  up  unto  God, 
and  the  Lord  of  Sabaoth  will  hear  their  groaning." 
(Reply  to  Milner,  p.  137). — In  conclusion,  it  seems 
proper  to  state  briefly  some  of  the  chief  efforts  made 
by  the  papists  against  the  Church  of  England.  As 
politics  are  an  important  factor  in  the  management  of 
affairs  in  Great  Britain  and  Ireland,  and  as  a  consider- 
able portion  of  the  nobility  and  gentry  consists  of 
ardent  and  active  Romanists,  bound  to  sustain  the 
schismatic  position  and  claims  of  popery,  what  might 
be  expected  has  actually  taken  place.  In  1795  there 
were  voted  in  Parliament  £40,000  to  build  Maynooth 
papal  College,  with  an  annual  grant  of  £8,000.  In 
1845  the  grant  was  increased  to  £30,000.  In  fact, 
the  disposition  to  favor  Rome,  as  against  the  Church 
of  England,  stands  out  quite  plainly,  and  is  anything 
but  creditable  to  the  English  people.  In  1850  Pius 
JX.  took  the  preliminary  steps,  and  in  1851  the  pa- 


PAPIST   INTRUSION   INTO   ENGLAND.  95 

pists  were  passively  allowed  to  set  up  in  England  a  new 
schismatical  branch,  and  to  establish  an  assumed  terri- 
torial hierarchy.  This  daring  and  impudent  piece  of 
presumption  was  and  is  a  grievous  insult  to  the  Catho- 
lic Church  in  England.  N.  Wiseman  (1851)  assumed 
the  title  of  "  Archbishop  of  Westminster,"  which  was 
contrary  to  law,  and  was  declared  by  Parliament  to  be 
void.  The  papists  boldly  asserted  that  they  would 
not  submit  to  any  such  laws.  W.  E.  Gladstone  had 
the  act  of  1851  repealed  in  1871,  so  far  as  penalties 
were  concerned  (£100  for  assuming  ecclesiastical  title, 
etc.).  And  finally,  in  1869,  the  Irish  Church  was  dis- 
established and  disendowed,  in  obedience  to  Romish 
clamor,  in  order  to  give  the  papists  additional  prop- 
erty, etc.  The  outlook,  it  must  be  confessed,  is 
gloomy  indeed.  What  is  to  be  the  outcome  of  all 
this  ?  Who  can  tell  ?  Is  the  national  Church  of  Eng- 
land so  cowed  down  before  a  haughty  Italian  prelate, 
as  to  allow  these  encroachments  and  wrongs  to  be  con- 
tinued, and  finally  to  end  in  subjugation  once  more  to 
impudent  popish  claims  and  pretences  ?  God  only 
knows  ;  and  we  for  our  part  can  but  supplicate  His 
mercy  and  goodness,  in  behalf  of  the  Catholic  Church 
in  Queen  Victoria's  dominions  against  all  foreign  in- 
trusion and  outrage. 

10.  The    Protestant    Episcopal    Church    in    the 

United  States. 

The  branch  of  the  Church  of  England  in  the  United 
States  of  America,  deriving  its  orders  and  mission 
from  the  parent  source,  stands  securely  on  the  same 
foundation.     Its  legal   title  is  as  above  given.     Its 


96       PAPALISM  VERSUS  CATHOLIC  TEUTH. 

field  of  work  extends  from  the  Atlantic  to  the  Pacific, 
east  and  west,  and  from  the  British  possessions  on  the 
north,  to  Mexico  and  Central  America  on  the  south. 
As  full  statistics  are  easily  to  be  obtained,  in  Alma- 
nacs and  other  like  volumes,  we  shall  not  encumber 
our  pages  by  giving  them  here.  To  Americans  this 
Church  is  sufficiently  well  known,  as  is  but  reasonable. 
It  has  now  (early  in  1896)  eighty-one  Bishops,  and 
forty-six  hundred  other  clergy.  There  are  fifty-eight 
dioceses  in  the  United  States,  eighteen  missionary  dis- 
tricts, and  seven  missionary  districts  in  foreign  lands. 
Church  edifices  for  the  worship  of  God,  in  accordance 
with  the  prescribed  liturgy  and  usages,  colleges,  semi- 
naries, schools,  and  institutions  of  various  sorts  for  the 
aid  and  comfort  of  the  poor,  are  numerous  and  help- 
ful towards  carrying  forward  the  Master's  work  in  our 
highly  favored  land.  Contributions  during  the  year 
amounted  to  over  $18,500,000. 

11.  It  seems  but  proper  to  say  here  a  word  or  two 
further,  as  to  the  position  of  religious  Denominations 
and  Churches  in  the  United  States.  Of  course,  all 
exist  and  work,  in  our  country,  on  a  footing  of  equal 
rights  under  its  Constitution  and  Laws.  The  Romish 
Church  has  the  same  freedom  with  everybody  else  to 
labor  in  propagation  of  her  tenets.  As  a  body,  the 
Romanists  are  active,  zealous,  earnest,  diligent,  in 
striving  to  gather  into  their  fold  all  whom  they  are 
able  to  reach.  They  are  prudent,  too,  and  circum- 
spect, so  as  not  to  give  needless  offence  to  their  Prot- 
estant neighbors,  and  are  fully  alive  to  the  importance 
of  judicious  care  (p.  58)  not  to  bring  forward,  at  all 
aggressively,  the  stringent  dogmas  of  Trent  and  the 


ASTUTE   POPISH   POLICY.  97 

Vatican  (1870).  They  are,  as  the  phrase  is,  ''  biding 
their  time."  They  can  afford  to  wait — a  thousand 
years,  so  they  say,  if  necessary — for  the  good  time 
coming  ;  and  hence,  "  the  mother  and  mistress  of  all 
churches"  does  not  flaunt  herself  openly  and  disagree- 
ably in  the  faces  of  American  Christian  people,  who 
are  not  under  her  control,  but  keeps  back  quietly,  out 
of  sight,  the  demand  made  in  her  standards  for  abso- 
lute submission  to  "  the  infallible  head,"  the  supreme 
ruler  and  governor  over  the  whole  earth  ;  the  fixed 
and  undoubted  right  to  chastise  ''  heretics''''  by  fire  and 
sword  ;  the  making  a  grand  bonfire  of  all  the  English 
Bibles  in  existence  ;  and  such  like.  Occasionally, 
some  lofty  claim  or  pretence  is  put  forth  from  Rom- 
ish pul]3its,  or  by  Romish  dignitaries  ;  but  rarely,  if 
ever,  in  a  way  to  frighten  or  rouse  the  attention  of  the 
American  people.  Just  at  present,  with  that  easy- 
going habit  of  our  folks,  they  not  wisely  think  that 
they  can  treat  with  indifference  everything  of  the 
kind.  Time  will  show,  and  when  the  real  conflict 
comes  (if  come  it  must),  all  we  can  say  now  is,  "  God 
bless  and  sustain  the  right !" 


m.  The  Society  of  Jesus, 

OTf  as  more  commonly  known, 

The  Jesuits. 

1.  "We  enter  upon  this  topic  with  considerable  reluc- 
tance. There  is  something  so  offensive  in  the  very 
word  "  Jesuit,"  in  its  well-understood  meaning  in  our 
day,  something  so  calculated  to  make  all  honest,  de- 
cent, truth-loving  people,  whether  professedly  Chris- 
tian or  not,  indignant  and  angry,  that  it  becomes  hard 
to  speak  of  "  the  insolent  and  aggressive  faction" 
(Newman's  appellative  for  his  enemies),  with  any  rea- 
sonable patience.  Were  it  not  that  the  truth  of  his- 
tory must  be  preserved  and  vindicated — even  though 
men,  who  seem  largely  to  be  demons  from  the  lowest 
pit,  and  their  works,  are  to  be  put  down  on  record — 
we  should  willingly  pass  by  in  silence  these  hostes 
humani  generis.  Our  purpose  is  to  speak  plainly, 
though  briefly,  of  what  is  truly  held  to  be  a  foul  blot 
upon  the  Christian  name. 

2.  The  time  when  this  new  and  potent  order  arose, 
and  its  special  adaptedness  for  the  occasion,  deserve  to 
be  carefully  noted.  The  state  and  condition  of  the 
"papal  monarchy,"  so  called,  early  in  the  sixteenth 
century,  were  such  that,  from  some  quarter  or  other, 
new  life  and  power  must  be  had,  or  almost  certainly 
the  popedom  would  ere  long  sink  into  insignificance 


FOUNDERS   OF  THE   JESUITS.  99 

and  ultimate  ruin.  The  pope  and  his  co-workers  were 
naturally  much  disheartened,  almost  confounded,  by 
finding  that  the  religious  orders  in  existence  had  lost, 
or  were  losing  very  generally,  their  position  and  influ- 
ence, and  their  capability  of  meeting  the  crisis  appar 
ently  now  near  at  hand.  Dominicans  and  Franciscans 
(whom  Southey  scores  as  "  the  two  most  mendacious 
fraternities  that  the  world  has  ever  seen"),  Augus- 
tinians,  Benedictines,  Carmelites,  Carthusians,  Capu- 
chins, Cistercians,  Theatines,  and  all  the  rest,  ap- 
peared, more  or  less,  to  be  about  to  collapse.  Where 
to  turn  for  efficient  help  was  the  pressing,  the  burning 
question.  Help,  however,  did  come,  of  such  a  kind 
as  to  virtually  infuse  new  life  and  activity  into  the 
pope's  claims  and  pretences  of  having  in  his  hands 
universal  dominion.  The  Jesuits  were  the  men  for 
the  occasion,  and  may  properly  be  regarded  as  the 
saviours  and  re-founders  of  the  papacy  almost  every- 
where. It  is  worth  noting  here,  that  Rome  has  al- 
ready paid  rather  dearly  for  all  that  she  got  by  the 
coming  into  power  of  this  new  order,  the  result  being 
that  the  Jesuits  have  been  for  a  long  time  and  are 
now  absolute  masters  ;  and  still  more,  in  God's  order- 
ing, retribution  to  injured  and  insulted  truth  will  some 
day  be  required  at  guilty  Rome's  hands, 

3.  Ignatius  Loyola  (1491-1556),  founder  of  the 
Jesuit  Society,  a  soldier  by  profession  and  training, 
applied,  in  1538,  to  the  pope  for  permission  to  do  what 
he  had  projected  ;  but  he  was  opposed  strongly  by 
cardinals  and  others.  Pope  Paul  IIL  saw  more  clear- 
ly than  they  the  great  and  valuable  service  which  such 
a  society,  as  indicated,  would  render,  in  the  existing 


100  PAPALISM  VERSUS   CATHOLIC   TRUTH. 

condition    of    affairs,    especially    against    Protestant 
churches  and  people,  papists  of  the  Gallican  and  Ger- 
man sort,  and  other  like  folks.     Accordingly,  he  gave 
it  formal  sanction  in  September,  1540.     Loyola  drew 
up  the  constitution  and  laws,  which  are  well  worth  ex- 
amining by  students — when   they  can,   if   ever,   get 
sight  of  them.     The  vows  for  the  novitiate,  the  final 
vows  by  coadjutors,  and  the  solemn  vows  by  the  pro- 
fessed, with  also  a  solemn  vow  to  the  pope,  bind  the 
Jesuit  to  go  wherever  sent  on  the  service  of  the  pope 
or  in  behalf  of  the  general  of  the  Society  ("  Papa 
ISTero,' '  he  is  called).     Vows  of  poverty,  of  absolute, 
unquestioning  obedience,  refusal  to  allow  of  nuns  to 
be  under  the  Society's  rule,  were  ordered.     Educa- 
tional and  mission  work  was  specially  marked  out,  the 
founders  well  knowing  what  a  hold  they  could  gain 
through  their  diligent  work  in  teaching,  particularly 
among  the  young.     "The   Spiritual    Exercises"    of 
Loyola  are  very  full,  and  if  studied  and  acted  upon, 
necessarily   influence    Jesuits   in  a   marked   manner. 
The  new  association  increased  rapidly  while  Loyola 
lived.     He  died  in  1556  (beatified,  1607  ;  canonized, 
1622),  and   was   succeeded  by  Laynez,  and  then   by 
Aquaviva,  both  being  able  and   unscrupulous   men. 
Jesuitism  was  introduced  into  Portugal,  France,  Ger- 
many, the  Netherlands,  and  Poland.     In  1615,  it  had 
13,000  members  in  thirty-two  provinces  ;  and  in  1749, 
it  had  845  colleges  and  seminaries,  besides  numerous 
missions  in  Protestant  and  Pagan  countries.     In  1873, 
the  number  given  is,  in  brief,  nearly  10,000  in  Eu- 
rope ;  missions,  in  various  districts,   nearly   18,000  ; 
iu  the  United  States  and  Canada,  some  2000  or  more, 


JESUIT  PRINCIPLES   SHOCKING.  101 

and  in  foreign  lands,  about  1500.  For  the  reader's 
help,  let  it  be  noted  here,  that  the  Secreta  Monita, 
"  the  Secret  Instructions  and  Rules"  of  the  order,  are 
singularly  instructive  compositions.  A  copy  of  these 
was  accidentally  discovered  among  the  confiscated 
papers  of  a  library  of  the  Jesuits,  in  Westphalia,  about 
the  middle  of  the  seventeenth  century.  They  were 
translated  into  English,  and  published  by  Bishop 
Compton  of  London,  in  1669.  There  is  little  room 
for  doubt  that  these  are  authentic,  and  reveal  to  all 
who  peruse  them  the  truth  respecting  what  the  Jesuits 
have  been  and  are  doing,  and  will  continue  to  do. 
Of  course,  these  indignantly  affirm  that  the  Instruc- 
tions and  Rules  are  false  and  slanderous.  The  student 
and  careful  reader,  however,  with  the  proven  facts  of 
history  in  his  hands,  as  regards  Jesuit  honesty  and 
truthfulness,  will  have  no  great  difficulty  in  estimat- 
ing their  denials  for  all  that  denials  from  that  quarter 
are  really  worth.* 

4.  When  this  new  order  had  well  begun  to  show,  by 
its  fruits,  what  it  was,  and  what  it  was  meant  to  be, 
the  effect  produced  was  striking  indeed.  Not  only 
the  older  religious  orders  felt  the  change  speedily 
brought  about  by  Jesuit  means,  but  rulers,  kings,  men 
of  rank  and  position,  as  well  as  numerous  others,  were 

*  Some  years  ago,  a  small  volume  was  published  in  London, 
entitled  "  Cases  of  Conscience  ;  or,  Lessons  in  Morals  for  the  Use 
of  the  Laity."  By  Pascal  the  Younger  (sixth  edition,  1853,  pp, 
207).  The  writer  lays  bare,  with  fearful  severity  as  well  as 
strength,  the  horrible,  wicked,  and  devilish  system  of  Jesuitism, 
as  seen  and  known  in  its  teaching,  and  in  its  practical  daily  re 
suits.  The  volume  is  addressed  chiefly  to  W.  E.  Gladstone,  and 
through  him  to  English  Churchmen  and  others. 


102      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

much  alarmed  and  aggravated  by  this  new  engine  for 
the  advancement  of  popery,  often  showing  itself  re- 
gardless of  the  difference  between  right  and  wrong, 
truth  and  falsehood.  No  one  felt  secure  anywhere, 
or  in  any  matter  ;  and  ere  long  it  became  the  fixed 
conviction  in  all  quarters,  that  the  Jesuits  must  be  got 
rid  of,  or  life  itself  would  be  intolerable.  They  were 
expelled  from  England,  by  Queen  Elizabeth,  and 
were  forbidden  to  return,  under  penalty  of  death  ;  but 
they  surreptitiously  got  back  again  in  James  First's 
reign.  Garnet  was  put  to  death  for  the  Gunpowder 
Plot  (1605),  and  six  Jesuits  were  executed,  on  charge 
of  conspiracy  (1678),  The  other  great  powers  in  Eu- 
rope followed  in  much  the  same  course,  with  not  un- 
like results  ;  and  though  this  pertinacious  body  man- 
ages to  force  itself,  with  its  special  aim,  where  it  is 
not  wanted,  the  result  is  substantially  the  same, 
throughout  the  habitable  world  ;  they  are  hated  and 
feared  by  all  peoples  and  communities, — save  in  the 
great  Western  Republic,  which  has  not  yet  felt,  by 
bitter  experience,  what  Jesuitism  really  is  and  means, 
and  what  it  is  capable  of  doing. 

5.  As  illustrating,  in  some  degree,  Jesuit  master- 
hood  in  Rome,  in  these  days,  it  is  worth  noting  briefly, 
that  the  popes  are  directed,  by  those  who  have  them 
in  charge,  to  keep  up  a  style  of  bravado  or  large  talk- 
ing, as  if  it  were  their  business  to  order  temporal  as 
well  as  spiritual  matters  for  Christian  peoples  and 
countries.  For  instance,  Pius  IX.,  in  January,  1855, 
declared  the  laws  of  Piedmont,  which  did  not  suit  him 
or  his  purposes,  to  be  null  and  void.  In  July,  1855, 
he  was  very  *'mad"  against  Spanish  legislative  acts, 


PAPAL  PRIDE  AHD  ARROGAKCE.  103 

in  allowing  public  worship  for  those  not  papists  ;  he 
declared  these  laws  ahomlnahle,  as  well  as  totally  void. 
In  this  same  July,  he  fell  foul  of  certain  laws  of  the 
kingdom  of  Sardinia,  as  not  meeting  his  approval. 
His  supposed  "holiness,"  in  December,  1856,  pur- 
sued a  similar  course  with  poor  Mexico,  in  declaring 
her  enactments  null  and  void.  This  same  old  master 
of  his  "  beloved"  countries  (supposed  to  belong  to 
him,  bodies  and  souls  and  everything  else)  actually 
undertook,  in  June,  1862,  to  scold  the  Austrian  law- 
makers for  allowing  freedom  of  the  press,  education, 
obedience  to  conscience,  religious  belief,  etc.  The 
like  farcical  course  was  pursued  (Sept.  1863)  against 
New  Granada  for  permitting  freedom  of  worship,  and 
similar  privileges.  The  present  pope,  Leo  XIII., 
however,  showed  more  than  average  common  sense,  in 
a  late  encyclical  (1891)  by  advocating  liberty  of  con- 
science to  a  certain  extent.  Papal  Rome  has  never 
received  so  severe  a  blow,  to  its  intolerable  claims  and 
pretensions,  as  resulted  from  the  fixed  determination 
of  the  Italian  people,  some  forty  years  ago,  to  have  a 
government  of  their  own,  with  their  own  ruler,  and 
to  put  an  end  forever  to  priestly  and  Jesuit  domina- 
tion, inefficiency,  and  greed,  in  civil  affairs.  In  July, 
1871,  Victor  Emmanuel  marched  into  Rome,  and  the 
ancient  city  became  the  capital  of  unified  Italy,  and  so 
it  has  continued  ever  since.  The  pope  and  his  body- 
guard may  fume  and  frown,  and  meddle  offensively  in 
politics,  the  cardinals  may  grumble,  the  Jesuits  may 
plot ;  but  all,  bo  far  as  appears,  in  vain.  The  old 
pope  has  his  Vatican  palace,  with  its  4000  rooms,  and 
may  use  as  he  pleases  his  ample  revenues,  secured  to 


104      PAPALISM  VEESUS  CATHOLIC  TRUTH. 

liim  and  liis  underlings  by  the  government.  But  tliis 
is  not  what  the  papal  lord  and  the  Jesuits  desire  at  all. 
The  "  good,  old  times"  are  to  be  restored  (if  they  can 
accomplish  it),  and  the  days  are  to  return,  when  popes 
shall  again  put  their  feet  on  the  necks  of  princes  and 
rulers,  and  when  their  slightest  word,  or  even  whis- 
per, shall  resound  throughout  the  habitable  globe.  A 
step  in  this  direction  was  attempted  in  1895,  with 
rather  ludicrous  and  mortifying  result  to  the  king  of 
Portugal.  The  newspapers  informed  the  world  that 
Don  Carlos  was  about  to  make  a  friendly  visit  to  Hum- 
l)ert,  king  of  Italy  ;  but  the  pope  was  much  annoyed 
thereat.  Hence,  he  sent  word  to  Carlos,  forbidding 
everything  of  the  kind,  with  a  threat  of  withdrawing 
the  papal  nuncio  from  Lisbon,  in  case  of  disobedi- 
ence. There  were  some  who  looked  on  this  conduct 
of  Leo  as  a  piece  of  impertinence,  to  say  the  least,  and 
hope  was  expressed  that  Carlos  might  feel  strong 
enough  to  refuse  obedience.  The  result,  however, 
was  that  the  poor  king  submitted  to  the  being  snubbed, 
and  staid  at  home  !  Suppose  the  position  reversed, 
would  the  pope  venture  to  forbid  King  Humbert's 
visiting  Don  Carlos  ? 

6.  We  are  quite  well  aware  that,  among  the  Jesuits, 
there  have  been  at  times  scholars  of  high  repute, 
whose  works  are  still  used  and  relied  upon.  The  names 
and  productions  of  Petavius,  Bellarmine,  Viger, 
Baronius,  Pallavicini,  Perrone,  etc.,  are  still  highly 
thought  of,  and  still  appreciated  for  scholarship,  at 
least.  The  Jesuits,  as  a  rule,  are  not  at  all  of  the  vul- 
gar sort  of  nuisances  and  oppressors  of  humanity. 
They  would  not  steal  good  people's  spoons,  or  pick 


KESULTS   OF  JESUITISM.  105 

any  one's  pocket.  Oli,  no.  It  is  higher  game,  and 
more  far-reaching  results,  which  they  have  been  and 
are  after.  It  happens,  now  and  then,  that  some  ob- 
noxious person  (even  a  pope,  if  necessary,  hke  poor 
Ganganelli)  must  be  "  put  out  of  the  way" — a  rather 
nice  euphemism  for  the  assassin's  work — and  the  deed 
is  done !  Everybody  is  sure  that  it  was  done  by 
Jesuit  order  ;  but  no  one  is  convicted,  no  one  pun- 
ished. A  troublesome  king  or  high  personage  has 
gotten  in  the  way,  and  must  be  "  put  out  of  the  way" 
of  certain  other  personages  ;  and  the  assassin's  dagger 
does  its  work,  everybody  being  confident  as  to  by 
whose  order  it  is  done  ;  but,  no  one  is  able  to  stop 
such  things,  and  they  who  command  them  go  on  at 
their  will.  Notwithstanding  all  this,  there  are  Jesuits, 
numbers  of  them  at  least,  who  are  among  the  most 
cultured  and  well-informed  gentlemen  of  the  day. 
They  are  polite,  courteous,  free  spoken,  and  highly 
esteemed  by  many  for  these  and  the  like  qualities. 
We  do  not  undertake  to  pronounce  judgment  upon 
any  man.  God  alone  can  see  into  the  hearts  of  his 
creatures.  We  are  not  at  liberty  to  call  any  man  hypo- 
crite, unless  the  proofs  be  clear  and  overpowering  ; 
and  therefore  we  deem  it  most  expedient  here  to  leave 
the  disci])les  of  Loyola  in  the  hands  of  Him  to  whom 
all  things  are  known,  being  assured  that  truth  and 
right  will  ultimately  prevail. 

7.  Nevertheless,  it  must  be  confessed  that  the  ques- 
tion as  to  the  Jesuits  being  honest,  sincere,  truthful, 
honorable,  in  any  part  of  the  three  hundred  and  fifty 
years  of  life  of  their  society,  is  one  of  the  very  puz- 
zling problems  in  history.     It  presents  a  strange,  if 


106      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

not  inexplicable,  anomaly.  They  who  wish  to  study 
out  the  matter  in  full,  will  find  it  necessary  to  go 
through  a  goodly  number  of  volumes,  which  come 
from  the  friends  and  upholders  of  Jesuitism,  as  well 
as  from  those  who  detest  it,  and  are  doing  all  in  their 
power  to  destroy  it,  root  and  branch.  Some  good 
people,  however,  say,  "  O,  there  are  pious,  sincere, 
really  religious  men,  who  are  Jesuits  ;  we  must  not 
condemn  all  for  the  faults  of  a  portion."  Quite  likely 
this  is  true,  in  a  sense.  The  Jesuit  managers  and 
masters  are  not  fools,  or  stupid  directors  of  affairs. 
They  know  full  well  that  they  must  have  some  good 
men  to  point  to,  and  claim  as  part  of  their  system  and 
its  results.  The  names  of  F.  Xavier,  J.  Bona,  L. 
Bourdaloue,  D.  Petavius,  J,  Sirmond,  P.  Segneri, 
F.  de  Sales,  and  various  others,  are  names  of  men  not 
unworthy  of  honor  and  respect,  as  servants  of  the 
Lord  and  Master.  Yes  ;  let  it  be  admitted  that  piety 
may  flourish  in  such  a  soil,  and  that  there  are  some  (if 
not  many)  who  are  beyond  doubt  disciples  of  Incarnate 
Truth.  Yet,  note  the  startling  alternative  which  con- 
fronts us.  Either  these  men  do  not  really  know  what 
is  the  precise,  settled  teaching  and  work  of  certain 
fellow -members  of  the  society,  or  they  are  hopelessly 
blind  to  facts  patent  to  all  men  who  honestly  use  their 
eyes  and  their  brains.  "We  are  not  called  upon  to  im- 
peach their  piety,  or  their  honesty.  It  is  a  contradic- 
tion, however,  on  the  face  of  it,  that  good,  pure  men 
could  have  kept  company  with  Jesuits — as  they  are 
commonly  esteemed  and  known — and  could  have  be- 
come acquainted  with  the  rules  and  requirements  of 
the  society,  without  also  seeing  and  knowing  the  kind 


GANGANELLI   AND  THE   JESUITS.  107 

of  persons,  morally  as  well  as  mentally,  with  whom 
they  were  brought  into  daily  contact.  "  What  fel- 
lowship hath  righteousness  with  unrighteousness  ?  and 
what  communion  hath  hght  with  darkness?"  (2  Cor. 
vi.  14). 

8.   We  shall  therefore  close  all  that  need  now  be 
said,  with  giving  a  brief  account  of  a  true-hearted 
man,  walking  in  the  path  of  duty,  despite  the  con- 
sciousness that  he  would  almost  certainly  be  murdered 
therefor  ;  also,  placing  on  record  what  was  done  by 
pope  Clement  XIV.  (July,  1773),  in  behalf  of  truth 
and  right,  and  how  shamelessly  it  was  undone  by  pope 
Pius  VII.,  less  than  half  a  century  afterward  (1814). 
Ganganelli  (Clement  XIV.)  was  one  of  the  few  popes 
who,  since  the  fourth  or  fifth  century,  can  be  termed 
truly  pious,  religious  men.     After  long  and   careful 
examination  of  Jesuit  rules,  professed  principles,  and 
practices,  and  being  shocked  at  the  enormities  every- 
where committed,  he  determined  to  put  an  end,  abso- 
lutely and  forever,  to  the  much-feared,  much-hated 
society    of    the    Jesuits.     He    accordingly    issued   a 
''  Brief"  to  that  effect,  and  made  known  in  full  the 
grounds  on  which,  as  an  honest  Christian  man,  he 
must  follow  the  course   resolved   upon.     Ganganelli 
well  knew  the  risk  he  was  running.     The  assassin's 
poison  was  administered  by  Jesuit  hand,  and,  though 
in  robust  health,  in  a  few  weeks  he  died,  his  corpse 
evidencing  to  all  who  saw  it  what  a  foul  murder  had 
been  committed.     The  pope's  "  Brief"  is  a  very  long 
document,  and  it  is  quite  impossible  to  give  it  here  at 
length.     Two  or  three  quotations  will  suffice  at  pres- 
ent. 


108  papalism  versus  catholic  truth. 

9.   "  Brief  for  the  Effectual  Suppression  of  the 
Order  of  the  Jesuits." 

The  "  infallible"  pope  pronounces,  solemnly  and 
fully,  that  the  Jesuit  order  is  simply  infamous,  pro- 
duces discords  and  wranglings  everywhere,  and  is  con- 
tinually complained  of.  by  appeals  and  protests,  as  an 
intolerable  nuisance  and  disgrace  to  the  Christian 
name.  Previous  occupants  of  the  papal  chair  had 
favored  the  society  (one,  declining  to  do  so,  had  died 
suddenly)  and  had  tried  to  reform  it  ;  but,  to  no  pur- 
pose. Evils  grew  and  multiplied  on  every  hand,  and 
Jesuits  were  driven  out  of  kingdoms  and  provinces  ; 
and  further,  the  demand  was  made  from  all  quarters 
for  abolishing  and  suppressing  the  godless  association.* 
Pope  Clement  avers  that  he  did  not  act  hastily,  but 
assured  himself  of  truths  and  facts  not  to  be  disputed. 
Accordingly — to  use  his  own  words — "  after  mature 
deliberation,  we  do,  out  of  our  certain  knowledge  and 
the  fulness  of  our  apostolical  power,  sup'press  and 
abolish  the  said  Society  :  we  deprive  it  of  all  power  of 

*  We  add,  for  convenience  of  reference  and  comparison,  a  con- 
densed list  of  the  countries,  cities,  etc.,  from  which  the  Jesuits 
have  been  expelled,  with  indignation  and  disgust : — from  Sara- 
gossa,  1555  ;  from  Vienna,  1566  ;  from  Avignon,  1570  ;  from 
Portugal,  1578, 1759, 1834  ;  from  England,  1579,  1581,  1586,  1602, 
1604  ;  from  Great  Britain  and  Ireland,  1829  ;  from  the  whole  of 
France,  1594,  also,  1831,  1845  ;  from  Holland,  1596  ;  from  Japan, 
1587,  1613  ;  from  Naples,  1622  ;  from  China  and  India,  1623 ; 
from  Russia,  1723,  1820;  from  Paraguay,  1733,  1853;  from 
Spain,  1767,  1835  ;  from  all  Christendom,  by  Clement  XIV., 
1773  ;  from  Belgium,  1826 ;  from  Rheims,  1838  ;  from  Switzer- 
land, 1847  ;  from  Bavaria,  1848  ;  from  Austria,  1848  ;  from  Sar- 
dinia, 1848  ;  from  Sicily,  1860  ;  from  the  Roman  College,  and 
three  other  houses  in  Rome,  1872  ;  from  the  German  empire,  1873. 


SUPPRESSION   OF  THE  JESUITS.  109 

action  whatever,  of  its  houses,  schools,  colleges,  hos- 
pitals, lands,  and  in  short  of  every  other  place  what- 
ever, in  whatever  kingdom  or  province  they  may  be 
situated  ;  we  abrogate  and  annul  its  statutes,  rules, 
customs,  decrees,  and  constitutions,  even  though  con- 
firmed by  oath  and  approved  by  the  Holy  See,  or 
otherwise.  .  .  .  We  declare  every  authority  of  all 
kinds,  the  general,  the  provincials,  the  visitors  and 
other  superiors  of  the  said  Society,  to  be  forever  an- 
nulled and  extinguished,  of  what  nature  soever  the 
said  authority  may  be,  whether  relating  to  things  spir- 
itual or  temporal.  .  .  .  Our  will  and  pleasure  is,  that 
these  our  letters  sliall  be  forever  and  ever  and  to  all 
eternity  valid,  permanent  and  efficacious,  have  and 
obtain  their  full  force  and  effect ;  and  to  be  inviolably 
observed  by  all  and  every  person  whom  they  may  con- 
cern, now  or  hereafter,  in  any  manner  whatever." 

10.  Quite  possibly,  there  were,  a  hundred  years 
ago,  people  foolish  enough  to  think  that  the  Christian 
world  was  to  be  freed  henceforth  from  the  Jesuits, 
and  that  this  noted  confederation  would  never  be  able 
to  recover  from  the  blow  received  from  the  "  infalli- 
ble" and  supposed  master  in  papal  affairs.  It  did  not 
take  long,  however,  to  prove  that,  though  "  suppressed 
forever  and  ever"  by  Clement  XIV.,  no  such  longed- 
for  result  was  to  follow.  There  were  other  "  infalli- 
ble' '  heads  coming  on  in  due  time,  and  each  one,  it 
was  pretty  evident,  was  likely  to  be  wise  enough  not 
to  offend  or  oppose  the  men  who  liad  the  power  of 
visiting  "  with  sudden  death"  any  and  all  who  did  not 
favor  and  support  them.  When  "suppressed,"  in 
1773,  they  were  very  numerous,  a  large  and  well-ap- 


110  PAPALISM   VERSUS  CATHOLIC  TRUTH. 

pointed  army,  under  military  discipline,  some  twenty- 
three  to  twenty-five  thousand.  They  had  in  their 
ranks,  cardinals,  princes,  bishops,  and  the  like  ;  with 
colleges,  residences,  and  seminaries,  more  than  twelve 
hundred  ;  and  they  owned  property,  historians  tell  us, 
which,  seeing  that  the  confraternity  is  "  vowed  to 
poverty,"  is  a  little  startling,  amounted  to  £40,000,000 
(some  $200,000,000).  In  a  quiet  but  unmistakable 
manner,  the  association,  ^^ forever  suppressed  and 
abolished,"  made  popes  as  well  as  others  understand, 
that  Jesuits  were  and  are  a  necessity  to  the  popish  sys- 
tem, and  must  consequently  be  restored  to  their  for- 
mer place.  After  some  forty  years  of  waiting  and 
making  due  arrangements,  an  "  infallible"  was  se- 
cured to  undo  the  work  of  a  former  "  infallible." 
This  was  Pius  VII.,  and  this  accommodating  person- 
age, not  caring  (one  may  well  believe)  to  '^  die  sud- 
denly," by  Jesuit  machination,  restored  and  gave  new 
life  to  the  Society.  This  was  in  1814.  The  bull  of 
restoration  was  shrewdly  drawn  up.  A  non-committal 
policy  was  adopted.  Pius  did  not  say,  aye  or  nay,  to 
what  Clement  had  solemnly  and  very  fully  affirmed. 
And  so  the  terrible  arraignment  stands  forever  on  the 
record,  and  will  never  be  removed.  The  Jesuits,  as 
a  confederation — with  their  hand  against  every  man 
(as  is  commonly  believed)  and  every  man's  hand  con- 
sequently against  them — are  far  too  wise,  after  this 
world's  fashion,  to  be  disturbed  by  anything  in  pope 
Clement's  "Brief."  They  know  that  they  are  too 
necessary^  too  useful,  too  capable  of  inspiring  dread  if 
they  are  opposed,  or  any  attempt  is  made  to  get  on 
without  them.     It  is  now  pretty  well  understood,  in 


WHAT  IS  TO   BE  THE  END  ?  Ill 

Kome  and  out  of  Kome,  that  this  sworn  league  is  in 
full  command  of  the  situation.  The  Jesuits  are  mas- 
ters now,  and  tyrannical  ones  too.  They  spare  none  ; 
they  are  ready  to  sacrifice  all  in  order  to  attain  their 
end.  Papists  of  all  sorts  know  this,  and  are  in  a 
dazed  condition,  not  perceiving  what  to  say  or  do. 
And  still  further,  the  whole  Catholic  Church  is  forced 
to  contend  with  foes  by  no  means  easily  to  be  defeat- 
ed. It  is  a  fight  of  the  Jesuits  for  life  or  for  death. 
When  the  end  shall  come,  and  truth  be  victorious,  no 
mortal  man  is  able  to  see  or  conjecture.* 

*  The  number  of  books,  both  in  defence  as  well  as  condemna- 
tion of  the  Jesuits,  and  their  system  and  practices,  is  unusually- 
large.  Hagenbach  ("  History  of  Doctrines,"  etc.,  2  vols.  8vo) 
gives  the  titles  of  some  of  the  best,  and  thus  enables  the  student 
to  study  the  question  in  full.  We  commend  again  (see  p.  47) 
Bishop  Jewell's  admirable  "  Apology  ;"  also  W.  Watson's  "  Im- 
portant Considerations"  (edited  by  Mendham,  18mo,  pp.  140)  ; 
and  "  A  Glimpse  of  the  Great  Secret  Society"  (London,  8vo,  pp. 
341,  fourth  edition,  1873).  This  volume  abounds  in  instructive 
and  important  matter.  President  Noah  Porter's  able  Essay  on 
"The  Educational  Systems  of  the  Puritans  and  Jesuits  Com- 
pared" (N.  York,  18mo.  pp.  95,  1851),  makes  it  plain  to  all  what 
huge  danger  besets  our  country  and  people  wherever  the  Jesuit 
system  of  education  prevails. 


lY.  Idolatry  of  the  Church  of  Rome  ;  Cultus  of 
THE  Virgin  Mary,  etc. 

1.  There  is  probably  no  subject  about  which  Romish 
teachers  and  guides  are  more  restive  and  uncomfort- 
able than  that  of  which  we  now  propose  to  treat. 
They  are  ready  to  put  forth  all  their  energies  to  de- 
fend themselves  against  what  is  freely  and  continually 
charged  upon  the  popish  system,  viz.,  idolatry.  And 
no  wonder  ;  for  the  assurance  of  the  makers  of  Rome's 
creed,  in  this  particular,  is  beyond  anything  ever  be- 
fore heard  of  or  imagined.  They  dare  actually  to 
teach  and  enforce  most  shocking  tenets,  and  to  com- 
pel, in  fact,  papists  everywhere  to  be  guilty  of  an 
offence  against  the  Lord  God,  equal  to,  if  not  greater 
and  more  heinous  than,  any  other  named  in  Holy 
Scripture.  It  is,  moreover,  a  gross  insult  to  the  Cath- 
olic Church  throughout  the  world  thus  to  attempt  to 
force  upon  Christian  people  adoption  of  open  idolatry. 
For  idolatry  it  is,  and  always  will  be,  to  set  up  a  cre- 
ated being,  like  the  mother  of  our  Saviour,  as  one  to 
be  worshipped  with  (practically)  even  more  honor 
than  God,  the  Eternal  One,  Himself  ;  and  still  more, 
to  assert  that  the  saints  are  to  be  prayed  to,  and  their 
prayers  invoked.  It  would  seem,  by  the  words  and 
conduct  of  such  guides,  that  they  hold  reasonable, 
thinking  beings  virtually  in  supreme  contempt,  and 
are  equally  ready  to  show  their  contempt  for  God's 


WHAT  ARE   LATRIA,    DULIA,    ETC.  113 

Holj  Word,  and  the  testimony  of  God's  Holy  Cliurch 
in  the  first  ages.  They  do,  it  is  true,  make  a  great 
ejffort  to  becloud  the  subject,  and  befool  men  by  ap- 
parently nice  discriminations  in  regard  to  the  worship 
of  God  and  certain  of  Ills  creatures.  They  write  and 
talk  about  lafria,  dulia,  and  hyperdulia,  as  if,  by  use 
of  words  out  of  an  unknown  language  (of  which  not 
one  in  ten  thousand  knows  the  meaning  and  force), 
they  could  cover  up  the  real  idolatry  of  their  system 
of  devotional  teaching  and  action.  Are  even  the 
makers  and  preachers  of  their  creed  assured  that  they 
know  how  to  pray  to  God  with  latria,  and  how  to 
pray  to  the  Blessed  Virgin  and  the  saints  with  liyper- 
dulia  and  didiaf  Even  further,  is  the  abundance  of 
"relics,"  of  all  possible  sorts,  venerated,  as  becomes 
the  obedient  priests  and  people  in  the  Romish  Church  ? 
And  can  any  one  tell  us  just  what  veneration  really 
means  to  ordinary  people  ? 

2.  Nicholas  Wiseman,  the  intruding,  popish  "  arch- 
bishop of  Westminster,"  indulges  in  the  following 
tirade  against  such  j)ersons  as  charge  papists  with  being 
guilty  of  idolatry  : — "we  are  denounced  as  idolaters, 
because  we  pay  a  certain  reverence,  and  if  you  please, 
worship,  to  the  saints  of  God,  and  because  we  honor 
their  outward  emblems  and  representatives.  Idola- 
ters !  Know  ye,  my  Brethren,  the  import  of  this 
name  ?  that  it  is  the  most  frightful  charge  that  can  be 
laid  to  the  score  of  any  Christian  ?  Then,  gracious 
God,  what  must  it  be  when  flung  as  an  accusation 
upon  those  who  have  been  baptized  in  the  name  of 
Christ,  who  have  tasted  the  sacred  gift  of  His  body, 
etc.     Assuredly,  they  know  not  what  they  do  who  de- 


114  PAPALISM  VERSUS  CATHOLIC  TRUTH. 

liberatelj  and  directly  make  this  enormous  charge  ;  and 
they  have  to  answer  for  misrejyresentation,  yea,  for 
calumny  of  the  Slackest  dye,  who  hesitate  not,  again 
and  again  to  repeat,  with  heartless  earnestness  and  per- 
severance, this  most  odious  of  accusations."  Simihir 
outbursts  might  easily  be  quoted.  The  one  given, 
from  a  popular  lecturer,  will,  however,  suffice  for  the 
present.  It  is  easy  enough  for  such  persons  to  (leny 
that  divine  honors  are  due  to  the  saints,  or  their 
images  ;  at  the  same  time,  papist  teachers  and  others 
shrewdly  keep  out  of  sight  the  fact  that  divine  honors 
are  paid  to  images  of  Christ,  and  to  the  cross,  bits  of 
bones,  pieces  of  handkerchiefs,  and  the  like, — the  lat- 
ter being  a  very  different  thing  from  the  former. 

3.  The  Catechism  of  the  Council  of  Trent*  (1564), 
the  authorized  manual  for  papists,  under  the  head  of 
"  Prayer"  (Part  IV.  p.  326),  uses  the  following  lan- 
guage :  after  "presenting  our  respectful  and  fervent 
congratulations  to  the  Virgin  herself"  {ipsi  Virgiiii 
slngularem  illam  gratulamur  fdicitatem),  "  the 
Church  has  wisely  added  prayers  to  and  invocation  of 
the  most  holy  mother  of  God,  by  which  we  piously 
and  humbly /y  to  her  j)atronage,  in  order  that,  by  in- 
terposing her  intercession,  she  may  conciliate  the 
friendship  of  God  to  us  miserable  sinners.  .  .  . 
Should  we  not  earnestly  heseech  the  mother  of  mercy, 

*  Full  title  :  "  The  Catechism  of  the  Council  of  Trent."  Pub- 
lished by  command  of  Pope  Pius  Fifth.  Translated  into  Eng- 
lish by  the  Rev.  J.  Donovan,  Professor,  etc.,  Royal  College,  May- 
nooth  (8vo,  pp.  413).  Dr.  Mendham,  in  his  valuable  "  Memoirs 
of  the  Council  of  Trent"  (8vo,  pp.  436,  1836),  points  out  Jer. 
Donovan's  perversion  of  the  Latin  text  (p.  151),  as  disgraceful 
to  the  last  degree. 


WOESHIP   PAID  TO   THE  VIRGIN.  115 

the  advocate  of  the  faithful,  to  pray  for  us  ?     Should 
we  not  earnestly  implore  her  help  and  assistance  ?" 
Impious  and  nefarious  is  it  (we  are  told),  to  doubt  her 
"  prsestantissima  merita  apud  Deuni."     In  the  Rom- 
ish liturgies,  missal,  and  other  formularies,  prayers  to 
the  Virgin   and  the  Saints  form  a  large  part.     But, 
some  one  might  naturally  ask,  how  does  the  Virgin 
hear  our  prayers  ?     Is  she  now  a  divine  being,  and 
endued    with    God's   attributes    of    omniscience   and 
omnipresence  ?     The  question  has  never  yet  been  an- 
swered ;  it  has  always  been  evaded  ;  and  the  efforts 
made  to  get  out  of  their  insuperable  difficulties,  in  the 
matter,  are  simply  puerile,  and  take  for  granted  that, 
the  self-confident  words  of  popes  and  popish  councils, 
so  called,  are  above  and  beyond  any  questioning  by 
lay  and  other  people.     There  is  not  a  single  word,  or 
hint  even,  in  the  New  Testament,  or  in  the  Catholic 
Church's  creeds  and  teaching,  that  such  wicked  idola- 
tr}^  was  ever  thought  of,  much  less  practiced,  by  the 
disciples  of   the  Lord  and  Master.     In  a  Catechism 
issued  by  a  Romish  "  plenary  Council,"  held  in  Balti- 
more (1885),  people  are  directed  to  "  confess  to  blessed 
Mary,  ever  Virgin,  and  to  heseech  her  and  all  the  saints 
to  pray  to  the  Lord  for  them  ;"  also,  to  get  the  Church 
to  "  apply  to  us  the  superabundant  satisfactions  of 
the  blessed  Virgin  Mary  and  of  the  Saints," — these 
merits  and  satisfactions  being  emphatically  the  "  spir- 
itual treasury"  of  the  popish  Church. 

4.  In  his  admirable  "  Letters  to  Charles  Butler,"  a 
man  of  note  and  character  among  English  Romanists, 
Bishop  Philipotts  goes  quite  at  large  into  this  matter, 
under  the  title,  "  Devotion  to  the  Virgin  Mary  and 


116      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

other  Saints."  Butler  had  named  especially,  "  Devo- 
tion to  the  Yir^in  Mary  and  the  Saints,  respect  to  the 
cross,  and  the  relics  of  the  Saints."  In  response. 
Bishop  P.  makes  it  evident  that  the  language  used, 
towards  the  mother  of  the  Lord,  is  not  only  extrava- 
gant in  the  highest  degree,  but  is  largely  and  repug- 
nantly blasphemous.  A  certain  "  infallible"  (not 
very  long  since,  pope  Pius  IX.,  1854)  declared  the 
"  immaculate  conception  of  the  Yirgin  Mary"  to  be  a 
point  of  faith,  and  thus  made  it  easy  for  papists  to  get 
over,  in  part,  the  unpleasant  predicament  of  elevating 
a  mortal  woman,  who  by  her  very  nature  inherited 
original  sin,  into  a  divinity  in  heaven.  Her  body,  as 
Romish  folk  are  now  taught,  was  assumed  or  taken 
up  into  heaven  itself,  and  the  popular  style  at  present 
is  to  designate  her  as  "  Queen,"  even  as  the  Lord  and 
Saviour  is  "  King."  In  one  of  tlie  offices,  these 
words  are  used  :  — 

"  Mary,  Mother  of  grace,  Mother  of  Mercy, 
Do  thou  protect  us  from  the  enemy. 
And  at  the  hour  of   death  take  us  to  thyself. ' ' 
"  To  thy  protection  we  fly,  O  holy  Mother  of  God. 
Despise  not  our  prayers  in  the  time  of  our  necessities  ; 
but,  from  all  dangers  always  deliver  us,   O    Virgin 
glorious  and  blessed."     "  Through  thee  we  hope  for 
pardon  of  our  offences."    Dr.  Thorndyke,  a  learned 
divine  of  the  Church  of  England,  in  his  "  Judgment 
of  the  Church  of  Pome,"  pointedly  remarks  : — "  to 
pray  to  saints  dejjarted  for  those  things  which  only 
God  can  give  (as  all  papists  do)  is,  by  the  proper  sense 
of  their  words,  downright  idolati^y.     If  they  say  their 
meaning  is,  by  a  figure,  only  to  desire  them  to  procure 


IDOLATRY  OF  THE   ROMISH   CHURCH.  117 

their  requests  of  God,  liow  dare  any  Christian  trust 
his  soul  with  that  Church,  which  teaches  that  which 
must  needs  be  idolatry  in  all  that  understand  not  the 
figure  ?"  Bishop  Mountague  (more  than  two  and  a 
half  centuries  ago),  though  charged  with  a  strong 
leaning  towards  popery,  is  quoted  by  Bishop  Pliill- 
potts  as  saying,  ''  simple  men  invoke  saints  as  they  do 
God  ;  go  to  their  devotions  unto  the  blessed  Virgin, 
not  only  far  more  frequently  than  to  Christ  Jesus,  but 
without  any  difference  at  all  go  to  it  downright,  as  to 
the  authors  and  originals  of  the  things  they  desire, 
having  in  their  power  to  bestow  or  not."  Though 
not  perhaps  impiety,  yet  "it  is  flat  and  egregious 
foolery  at  the  best. ' ' 

5.  The  idolatry  of  the  Romish  Church  is  tolerably 
evident  from  what  has  been  already  laid  before  the 
reader  ;  yet,  there  are  several  additional  points  which 
cannot  properly  be  passed  over  in  silence.  There  can 
be  no  doubt,  in  the  mind  of  any  unprejudiced  ob- 
server, as  to  the  extent  of  this  idolatrous  worship,  in 
its  various  forms,  throughout  the  papal  enclosure. 
The  cultus  of  the  Yirgin  is  found  everywhere,  and  the 
number  of  books,  of  different  sizes  and  characters, 
which  treat  of  the  "  Sacred  Heart  of  Mary,"  and  the 
like,  is  to  be  counted  by  hundreds  and  more.  A 
quotation  or  two  are  all  that  we  have  room  for  : — 
"  Go,  devout  client,  go  to  the  heart  of  Jesus,  but  let 
your  way  be  through  the  heart  of  Mary  ;"  the  Clmrch 
wills  that,  "  by  no  means  should  Jesus  and  Mary  be 
separated  from  each  other  in  our  prayers,  praises,  and 
affections."  "1  reverence  you,  O  Sacred  Virgin 
Mary.  ...     1  bless  and  praise  you   infinitely,   for 


118  PAPALISM  VEKSUS   CATHOLIC   TRUTH. 

that  you  are  the  great  Mediatrix  between  God  and 
man,  obtaining  for  sinners  all  thejcan  ask  and  demand 
of  the  Blessed  Trinity."  "  Ave  Maria,  Hail,  Mary, 
Lady  and  Mistress  of  the  World,  to  whom  power  has 
been  given  both  in  Heaven  and  Earth  !"  Bishop 
Phillpotts  gives  live  or  six  pages  to  what  he  truly  calls 
"  direct  and  most  atrocious  blasphemy,"  and  then  re- 
fuses to  soil  his  book  "  by  producing  any  more  of  this 
disgusting,  this  polluting  trash."  A  word  or  two 
here,  however,  in  this  connection,  seems  fitting  to  be 
said.  There  are  those  in  the  true  Catholic  Church 
who  liold,  that  due  and  becoming  honor  ought  ever  to 
be  rendered  to  the  name  of  the  "  Mother  of  Jesus," 
as  the  chosen  one  of  all  the  daughters  of  Eve  for  the 
place  she  truly  and  rightly  filled.  As  St.  John's 
touching  record  of  the  Virgin  is,  that  which  tells  of 
our  Redeemer,  while  in  agony  upon  the  cross,  com- 
mitting to  the  keeping  of  the  Apostle  His  "  Mother," 
so  all  Christians  may  and  should  revere  her  name  and 
memory,  and  bless  God  for  His  mercy  in  takmg  her 
soul  to  the  rest  and  peace  of  Paradise.  Indignation 
at  the  insults  and  folly  of  papists,  who  strive  to  make 
her  to  be  possessed  of  even  divine  attributes,  need  not 
provoke  us  to  irreverence  and  vulgarity  of  various 
Protestant  writers  and  speakers.  Rather,  let  us  adopt 
good  Bishop  Pearson's  appropriate  words:  "Far  be 
it  from  any  Christian  to  derogate  from  that  special 
privilege  granted  to  her,  which  is  incommunicable  to 
any  other.  We  cannot  bear  too  reverend  a  regard 
unto  the  Mother  of  our  Lord,  so  long  as  we  give  her 
not  that  worship  which  is  due  unto  the  Lord  Himself. 
Let  us  keep  the  language  of  the  Primitive  Church  : — 


FEAEFUL   IDOLATRY    OF    ROME.  119 

'  let  her  be  honored  and  esteemed,  let  Him  be  wor- 
shipped and  adored.'  "  {On  the  Creed,  p.  262). 

6.  Books  of  devotion,  so  called,  (in  addition  to 
those  already  named),  are  very  numerous.  One  of 
these,  usually  termed  "  Fio  Nono's  Prayer  Book,"  is 
from  the  pen  of  that  somewhat  notorious  popish  con- 
troversialist, John  Milner,  D.D.,  and  is  entitled  "  The 
Key  of  Heaven;  or,  A  Manual  of  Prayer."  It  is 
convenient  in  size,  to  be  carried  in  the  pocket  (over 
700  pages),  and  covers  quite  fully  the  popular  ground 
of  papal  devotional  literature.  Some  of  this  book's 
teachings  may  well  be  quoted  here,  as  showing,  in  some 
measure,  what  is  the  real  doctrine  taught  to  Romish 
folk.  For  example  :  All  are  commanded  to  be  pres- 
ent at  the  Great  Eucharistic  Sacrifice  of  the  Mass  ; 
and  it  is  asserted  that  there  is  "  nothing  more  sub- 
lime, in  Heaven  and  on  Earth,  than  the  celebration  of 
the  Holy  Mass  :"  the  Lord  "  will,  in  Holy  Mass,  re- 
new the  Sacrifice  of  Calvary."  Parents  are  warned 
not  to  let  their  children  go  to  the  public  schools,  at- 
tendance at  which,  it  is  slanderously  said,  is  at  the  risk 
of  losino;  their  faith.  The  Ten  Commandments  are 
given  after  the  usual  papal  style  ;  i.e.,  the  first  and  a 
small  part  of  the  second  are  called  the  first  [a  cun- 
ning mode  of  keeping  out  of  sight  the  words  of  Jeho- 
vah Himself  in  this  Second  Commandment,  since  even 
the  least  educated  Romanist,  if  he  read  the  words  and 
learned  and  recited  them,  could  not  but  be  struck  with 
the  marvellous  difference  between  the  teaching  of  the 
Bible  and  the  practice  of  the  popish  Church]  ;  the  fol- 
lowing commandments  are  of  course  misnumbered, 
and  the  tenth  is  quietly  cut  into  two  portions,  so  as  to 


120  PAPALISM  VERSUS  CATHOLIC  TRUTH. 

make  up  the  number  to  ten.  At  Morning  Prayer 
people  must  ask,  "  through  the  intercession  of  His 
[the  Lord's]  Immaculate  Mother,"  strength,  etc. 
^^  Salve,  Regina,  Hail,  Holy  Queen,  Mother  of  Mercy," 
etc.  "  Litany  of  the  Blessed  Virgin,"  "  deliver  us 
from  all  danger,"  etc.  ;  "  I  commit  my  soul  and  body 
to  thy  trust,"  etc.  "  Rosary  for  the  Blessed  Yirgin" 
(twenty  pages)  ;  "  Little  Office  of  the  Immaculate 
Conception"  (twenty-one  pages).  In  a  small  volume 
entitled  "  Vest  Pocket  Gems  of  Devotion"  (two  hun- 
dred and  forty  pages)  there  are  forty-five  invocations 
of  the  Blessed  Virgin,  in  the  "  Litany  of  the  Virgin 
Mary  ;"  anthem,  "  We  fly  to  thy  patronage,  O  holy 
mother  of  God  ;  despise  not  our  petitions  in  our  neces- 
sities, and  deliver  us  from  all  dangers,  O  ever  glorious 
and  blessed  Virgin,"  etc.  Let  this  much  suffice  on 
this  point.  It  is  painful  and  humiliating  to  pursue 
this  portion  of  the  subject  further  at  this  time. 

7.  Under  the  general  heading,  "  Idolatry  of  the 
Church  of  Rome,"  it  seems  fitting  to  give  a  concise 
statement  of  that  kind  of  idolatry  known  as  "  the 
Worship  of  Images  and  Relics."  The  papists  are 
very  fierce  in  denouncing  all  who  charge  them  with 
this  gross  offence  against  Almighty  God  (p.  113),  and 
can  hardly  find  words  strong  enough,  in  their  vocabu- 
lary of  abusive  epithets,  wherewith  to  crush  to  the  earth 
this  foul  imputation — as  they  term  it.  William  Palmer, 
Worcester  College,  Oxford,  one  of  the  ablest  scholars 
of  the  Church  of  England  (-[-1885),  whose  w^ritings 
are  very  valuable,  in  connection  with  questions  at  issue 
between  the  Church  and  the  intruding  Romish  schis- 
matics, wrote  a  volume  of  "  Letters  to  N.  Wiseman, 


WILLIAM   PALMER^S   ARRAIGNMEKT.  121 

D.D.,  on  the  Errors  of  Romanism,  in  respect  to  Wor- 
ship of  Saints,  Satisfactions,  Pnrgatorj,  Indnl^^eiices, 
and  tlie  Worship  of  Images  and  Relics."  The  learned 
Oxonian  treats  the  present  topic  clearly  and  with  suffi- 
cient fulness.  He  undertakes  to  demonstrate  that 
(notwithstanding  all  disclaimers  on  the  part  of  the 
papists)  direct  and  formal  idolatry  is  authorized  and 
approved  in  the  Romish  Church,  and  that  Romanists 
truly  condemn  it,  according  to  their  principles.  He 
quotes  quite  at  large  the  usual  definitions  of  popish 
writers,  such  as,  that  ' '  idolatry  is  the  giving  to  man, 
or  to  anything  created,  that  homage,  that  adoration, 
and  that  worship,  which  God  has  reserved  to  Him- 
self. ' '  One  Romish  writer  of  some  note  says,  there 
are  as  many  sorts  of  adoration  or  worship  as  there  are 
species  of  excellence.  The  nice  distinctions  made, 
already  referred  to  (p.  113),  as  to  latria,  which  is  due 
to  God  only,  dulia,  which  is  due  to  created  beings, 
and  hyperdulia,  which  is  bestowed  on  the  Blessed  Vir- 
gin, are  plainly  declared  in  Romish  books,  and  various 
high  authorities  among  the  papists  hold  tliat,  by  fol- 
lowing carefully  this  astute  plan,  they  can  free  them- 
selves from  every  legitimate  charge  of  idolatry.  So 
far  as  the  theory  goes,  it  does  seem  to  a  good  many 
persons  that,  as  Romanists  are  not  half-witted,  or 
mere  children,  it  would  be  impossible  for  them  to 
offer  divine  worship  to  stocks  and  stones,  as  such,  or 
even  to  saints  and  angels,  created  beings.  It  is  when 
we  come  to  see  and  know  what  is  the  practice  of  most 
people  in  the  Roman  enclosure,  that  we  find  the  ex- 
cuse to  be  worthless,  seeing  that  the  very  honor,  due 
to  God  alone,  is  paid  to  creatures  of  God's  hand,  it 


132      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

being  openly  avowed  and  recommended  by  eminent 
teachers  and  guides.  Palmer  specifies  the  following  : 
Im.ages,  of  Clirist,  of  the  Trinity,  of  God  the  Father  ; 
Belies,  of  the  blood  of  Christ,  of  His  nails,  His  hair, 
His  flesh  ;  of  the  v/ood  of  the  true  cross,  of  the  nails 
which  fastened  Him  to  it  ;  of  the  spear,  the  scourge, 
the  reed,  the  sponge  ;  of  the  napkin  of  Yeronica,  the 
linen  cloth,  and  the  like  ;  Images,  of  the  true  cross, 
of  any  material  ;  the  Blessed  Virgin,  and  her  images 
and  relics.  To  all  these,  and  a  number  of  others  not 
named  in  this  list,  latria,  or  the  honor  due  to  God 
only,  is  formally,  expressly,  and  professedly  paid  in 
the  Romish  Church. 

8.  Having  made  this  grave  charge  against  the  pop- 
ish leaders  and  teachers,  Palmer  proceeds,  in  the  fol- 
lowing twenty  pages  of  his  learned  w^ork,  to  supply 
full  and  undeniable  proofs  that  the  charge  is  true  in 
every  respect.  He  furnishes  large  references  to  and 
quotations  from  very  eminent  scholars  and  theologians 
in  the  papal  body,  such  as,  Azorius  ("  Moral  Insti- 
tutes"), P.  de  Cabrera,  Thomas  Aquinas,  A.  de  Hales, 
Bonaventure,  Albertus  Magnus,  and  others  more  re- 
cent. Bellarmine,  the  Jesuit,  gives  aid  in  the  matter, 
as  do  Gretser,  Gregory  of  Yalentia,  Liguori  (in  his 
"  Glories  of  Mary").  Peter  Dens,  highly  esteemed 
by  staunch  settled  papists,  is  quoted  as  setting  forth 
doctrine  of  peculiar  importance  in  the  eyes  of  high 
Romanists  ;  such  as,  that  "  images  may  be  honored 
with  the  same  worship  with  which  their  prototypes  are 
honored,"  and  that  "  relics  are  to  be  honored  with  the 
same  worship  with  which  the  person  whose  relics  they 
are    is  worshipped."     Vasquez  also   maintains   that, 


STRANGE   WORDS  AHD   ACTS.  123 

' '  not  even  in  thought  can  the  image  be  adored  per  se 
without  the  original,  separated  from  it,"  and  he 
affirms  that  ''  the  ancient  schohistics  .  .  .  say  abso- 
hitely,  that  the  images  o±  Christ  and  of  the  Trinity 
are  to  be  worsliipped  with  the  adoration  of  latria.''^ 
The  pitiful  plea  is  urged  by  Trevern,  that  there  is  no 
danger  of  idolatry  amongst  Christians,  in  these  days, 
because  Christianity  has  put  an  end  to  everything  of 
the  kind.  If  popish  folk  "  prostrate  themselves  and 
bend  their  knees  before  images  and  the  like,  why,  it 
is  only  to  the  originals,  i.e.,  to  Jesus  Christ  and  the 
Saints,  that  this  suppliant  posture  is  referred  !"  The 
Catechism  of  the  Council  of  Trent  gives  full  space  to 
"the  Honor  and  Invocation  of  the  Saints."  Some 
nine  or  ten  octavo  pages  are  filled  with  statements  both 
wicked  and  absurd  ;  such  as,  that  "  the  Catholic 
Church  has  always  paid  honor  to  the  bodies  and  even 
ashes  of  the  saints  ;"  that  "  to  venerate  these  sacred 
relics,  these  relics  and  ashes  of  the  saints,  tends  to  the 
glory  of  God  ;"  and  that  the  Lord  can  still  work  His 
wonders  by  the  holy  ashes,  the  bones,  and  other  relics 
of  His  saints  in  glory."  The  writer  thereupon  bursts 
forth  into  admiration  at  "  the  wonders  wrought  at  the 
tombs  of  the  saints,  where  the  blind  see,  the  lame 
walk,  the  paralyzed  are  invigorated,  the  dead  raised  to 
life,  and  evil  demons  are  expelled  from  the  bodies  of 
men  1"  Still  further,  of  this  strange  delusion  and  im- 
posture it  is  said,  "  if  the  clothes,  the  kerchiefs,  and 
even  the  very  shadows  of  the  saints,  while  yet  on 
earth,  banished  disease  and  restored  health  and  vigor, 
who  will  have  the  hardihood  to  deny  that  God  can 
still  work  the  same  wonders  by  the  holy  ashes,  the 


124      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

bones,  and  other  relics  of  His  saints  who  are  in  glory  V ' 
"  To  make  and  honor  the  images  of  our  Lord  and  His 
holy  Mother,  and  of  the  saints  ...  is  a  holy  prac- 
tice ;"  and  the  Catechism  has  the  audacity  to  utter 
this  preposterous  lie,  viz.,  that  all  this  is  vouched  for 
by  "  the  Monuments  of  the  Apostolic  age,  the  Gen- 
eral Councils  of  the  Church,  and  the  writings  of  the 
fathers  !" — Will  wonders  never  cease,  in  the  matter 
of  bold  assertions  and  assumptions,  and  that,  too,  in 
the  very  face  of  an  entire  lack  ai  facts  ? 

9.  A  word  or  two,  in  conclusion  of  this  long  chap- 
ter, as  to  later  and  modern  miracles.  The  claim  is 
largely  made,  that  genuine  miracles  have  been  and  are 
worked  continually,  in  some  form  or  other.  Some- 
times, it  is  "a  spring  of  water,"  which  performs  won- 
derful feats  (by  special  help  of  the  Virgin  Mary), 
vouched  for  by  visitors  and  others.  Sometimes,  it  is 
"  holy  oil"  from  certain  relics  ;  or,  "  liquefaction  of 
a  saint's  blood,"  to  cure  diseases  ;  or,  a  "  holy  coat"' 
(seamless  garment  of  our  Saviour's)  in  the  cathedral 
at  Treves,  to  be  revered,  as  it  is  by  hundreds  of  thou- 
sands of  pilgrims.  Sometimes,  it  is  a  new  "  image  of 
our  Lady"  (as  at  Lisbon),  performing  marvellous 
cures.  Sometimes,  it  is  "  weeping  and  winking  ma- 
donnas." Sometimes  "  a  well,"  as  that  of  St.  Wini- 
fred, equally  famous  for  curative  power.  Newman, 
with  his  usual  facility  in  sophistication,  says  :  "We 
(papists)  affirm  miracles  on  the  earth,  ever  since  the 
time  of  the  Apostles.  It  is  a  first  principle."  But, 
"  protestants  deny"  the  popish  position,  and  ask  for 
evidence  and  proof.  "  Tlieir  first  principle  is,  there 
are  no  miracles  since  the  Apostles."    We  deny  it,  says 


JOHK   baptist's  two   HEADS.  125 

ISTewman,  who  also  avers  that  "  there  is  in  the  (Rom- 
ish) Church  a  vast  tradition  and  testimony  about 
miracles.''^  "  The  whole  mass  of  accusations  against 
(Romish)  credulity,  imposture,  pious  frauds,  hypoc- 
risy, priestcraft,"  is  "  protestant  assumption,"  if  you 
choose  to  credit  J.  II.  N.  It  is  sufficient  to  repeat 
our  remark,  that  the  Catholic  Church  calls  for  proof, 
genuine,  reliable  evidence.  Believers  in  popery  never 
furnish  any  such  evidence,  but  content  themselves 
with  sneering  or  sarcastic  observations  about  other 
people's  stupidity  in  not  "  paying  religious  honor  to 
relics  (as  the  'holy  coat,'  etc.)  on  the  pi'ohability,'''' 
which  satisfies  the  papist. 

10.  If  the  reader  please,  we  will  close  the  present 
chapter  with  some  words  of  the  learned  and  highly 
esteemed  Dr.  Jarvis  : — "  In  1828  I  went  into  a  church 
in  Turin,  where  the  head  of  St.  John  Baptist  is  ven- 
erated, and  in  1830  I  went  into  a  church  in  Rome, 
where  also  the  undoubted  head  of  St.  John  received 
equal  veneration.  '  Are  you  quite  sure,  Signore,'  said 
I  to  my  conductor,  '  that  you  have  the  real  head  of 
St.  John  Baptist  ? '  '  Sicuro  !  '  with  the  look  and 
accent  of  surprise  that  there  could  be  such  a  question 
asked.  '  But  I  was  told  at  Turin,'  I  rejoined,  '  that 
they  had  the  head  of  St.  John  Baptist  there. '  Noth- 
ing daunted,  he  replied,  '  that  may  very  well  be, 
Sir,  for  it  is  in  the  power  of  God  to  create  two 
heads  !!'...  In  this  way  are  the  miracles  of  the 
Apostolic  age,  of  which  we  are  assured  by  the  Holy 
Ghost  Himself,  brought  into  doubt,  by  the  lying  won- 
ders of  credulous  and  superstitious,  if  not  fraudulent 
and  designing  men  !" 


Y.  Purgatory,  Satisfactions,  Indulgences. 

1.  Purgatory  is  a  curious  piece  of  manufacture,  on 
the  part  of  managers  of  affairs  in  the  Romish  Church. 
Without  any  pretence  of  warrant  from  Holy  Scrip- 
ture, they  found  it  very  convenient,  some  hundreds 
of  years  ago,  so  to  arrange  matters  that,  by  means  of 
a  place  of  purgation  or  cleansing  for  dead  sinners,  they 
could  impress  living  ones  with  the  importance,  even 
the  necessity,  of  paying  liberally  for  the  priest's  pray- 
ers that  God  would  release  the  deceased  from  all  pains 
and  penalties.  This  exactly  worked  in  with  the  com- 
fortable arrangement  of  "satisfactions,"  "indul- 
gences," and  the  like,  each  and  everything  of  course 
to  be  properly  paid  for.  As  the  creed  of  Pius  Fourth 
puts  it,  "  I  constantly  hold  that  there  is  a  purgatory  ; 
and  that  the  souls  therein  detained  are  helped  by  the 
suffrages  of  the  faithful."  The  Trent  Catechism  has 
a  good  deal  to  say  about  "  the  fire  of  purgatory,  in 
which  "  (it  is  boldly  asserted)  "  the  souls  of  just  men 
are  cleansed  by  a  temporary  punishment,  in  order  to  be 
admitted  into  their  eternal  country,  into  which  noth- 
ing defiled  entereth." 

2.  Milner,  the  popular  controversialist  (with  whom 
•we  had  somewhat  to  do,  in  preceding  pages  ;  see  pp. 
43-4:8,  119)  has  no  difficulty  in  declaring  that  the  Scrip- 
tures are  on  his  side  in  this  matter,  viz.,  the  Second 
Book  of  Maccabees,  (apocryphal),  and  such  places  in 


PURGATOEY  AND  POrERT.  127 

the  Canonical  Books  as  throw  more  or  less  light  upon 
the  state  and  condition  of  the  dead.  Milner  skilfully 
works  in  references  and  language  about  prayers  for 
the  departed.  The  nice  distinction,  too,  between 
"  venial  sins,"  and  other  sins,  is  pointed  out,  and  the 
somewhat  famous  Unitarian,  Priestley,  is  referred  to, 
as  if  his  oj^inion  added  value  to  the  teachings  of  God 
our  Saviour's  Holy  Catholic  Church.  This  so-called 
"  Vicar  Apostolic"  also  dares  to  assert  that  Bishops 
and  others  of  the  Church  of  England  agree  with  and 
uphold  popish  fiction  on  this  subject.  Here  and 
elsewhere  with  Milner  and  his  sort,  it  is  wholly  asser- 
tion and  assumption,  and  one  must  take  his  dogmatic 
assurance  as  true,  or  incur  the  penalty  of  anathema  at 
his  hands.  Berington  and  Kirk  (see  pp.  33-43)  put, 
in  a  single  sentence,  all  they  deem  it  prudent  to  say 
about  purgatory  itself  :  Papists  "  hold  there  is  a  pur- 
gatory, that  is  to  say,  a  place  or  state,  where  souls, 
departing  this  life,  with  remission  of  their  sins,  as  to 
the  guilt  or  eternal  pain,  but  yet  liable  to  some  tem- 
poral punishment,  still  remaining  due  ;  or  not  perfectly 
freed  from  the  blemish  of  some  defects — which  we 
call  venial  sins — are  purged  before  their  admittance 
into  heaven,  where  nothing  that  is  defiled  can  enter." 
They  go  on  to  link  this  to  a  proposition  following,  on 
"Prayers  for  the  Dead,"  afiirming,  as  to  purgatory, 
with  a  sort  of  grand  air  of  infallibility,  "  Where  this 
place  may  be — of  what  nature  or  quality  the  pains  be 
— how  long  souls  may  there  be  detained — in  what 
manner  the  suffrages,  made  in  their  behalf,  be  applied 
— whether  by  way  of  satisfaction  or  intercession,  etc., 
are  questions  superfluous  and  impertinent,  as  to  faith." 


128      PAPALISM  YEESUS  CATHOLIC  TKUTH. 

3.  The  Romish  creed  makers  at  Trent  (1564:)  hurl 
their  anathemas  against  those  who  hold  that  "  tlie 
whole  punishment  is  always  remitted  with  the  guilt  (of 
sin)  bj  God,  and  that  the  satisfactions  of  penitents 
are  nothing  but  the  faith  by  which  they  lay  hold  on 
Christ's  satisfaction  for  them  ;"  further,  "  let  him  be 
anathema,  who  holds  it  to  be  a  fiction  that,  in  virtue 
of  the  keys,  temporal  punishment  remains,  for  the 
most  part,  to  be  discharged  after  eternal  punishment 
has  been  removed  :"  still  further,  wildly  and  wickedly 
it  is  aflirmed,  that  "  it  befits  the  Divine  clemency,  not 
to  pardon  our  sins  without  satisfaction^  lest  we  should 
take  occasion  to  suppose  our  sins  light,  and,  commit- 
ting injury  and  insult  against  the  Holy  Ghost,  should 
fall  into  more  grievous  sins,  laying  up  for  ourselves 
wrath  in  the  day  of  wrath  :' '  and  even  further  yet, 
we  are  told  that,  in  the  Old  Testament,  there  are 
^'  instances  of  temporal  calamities  inflicted  for  offences, 
though  pardoned.  And  this  method  of  temporal  pain 
is  the  foundation  of  our  faith  as  to  Sacramental  Sat- 
isfaction, Indulgences,  Purgatory,  and  Prayer  for  the 
Dead."*  The  Baltimore  Catechism  (p.  115)  says  : — 
"  purgatory  is  the  state  in  which  those  suffer  for  a 
time  who  die  guilty  of  venial  sins,  or  without  having 
satisfied  for  the  punishment  due  to  their  sins,"  and 
"  an  indulgence  is  the  remission,  in  whole  or  in  part, 
of  the  temporal  punishment  due  to  sin."  A  passage 
in  Bishop  Phillpotts's  "  Letters  to  Butler"  (p.  82),  is 
very  apposite  here.     It  comes  from  the  pen  of  a  Rom- 

*  Homyhold  (quoted  by  Palmer),  "  Real  Principles  of  (Roman) 

Catholics,"  pp.  277,  278. 


COMFOKT   OF   INDULGENCES.  129 

isli  bishop  (Fislier),  who  was  put  to  death  by  Henry 
VIll.  (1535)  :  "As  long  as  there  was  no  care  about 
purgatory,  no  one  sought  for  indulgences  ;  for  it  is  on 
purgatory  that  all  regard  for  indulgences  depends. 
If  you  take  away  purgatory,  for  what  will  you  want 
indulgences  ?  We  shall  not  have  the  smallest  need  of 
them,  if  there  be  no  purgatory.  .  .  .  Since  then 
purgatory  was  so  late  in  being  known  and  received  in 
the  Church,  can  any  one  wonder  respecting  indul- 
gences, that  there  was  no  use  of  them  in  the  early  ages 
of  the  Church  ?" 

4.  Plenary  and  partial  indulgences  are  always  at 
hand  for  the  use  of  those  who  seek  for  them.  The 
sale  of  indulgences  was  begun  by  pope  Victor  II. 
(1067).  Urban  II.  (1095)  followed  in  suit  ;  and  so 
the  disgraceful  traffic  went  on.  It  was  not  long  be- 
fore indulgences — even  plenary — were  to  be  had  on 
quite  reasonable  terms.  Leo  X.,  early  in  the  sixteenth 
century,  extended  this  kind  of  barter  ;  and  faculties 
for  liberating  souls  of  the  dead  from  purgatory  were 
sold  at  a  trifling  price.  Jubilees  were  established  in 
the  fourteenth  century,  and  the  pope  distributes,  after 
the  manner  of  one  who  claims  to  be  a  god  himself,  in- 
dulgences, remissions,  and  pardon  of  all  sins  :  one 
condition  added  is  significant,  viz.,  "pious  prayers 
to  God  for  the  extirpation  of  heresies  and  heretics," 
etc.  The  pope  also  (in  full  use  of  the  divine  power 
blasphemously  attributed  to  him),  can  grant  plenary 
indulgences  out  of  the  treasury  of  his  "  satisfactions," 
— if  people  pay  into  the  bank  the  requisite  sum.  This 
affords  a  consoling  prospect  for  the  wealthy  sinner  on 
his  death-bed,  and  for  others  who  are  willing  to  secure 


130      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

investment  in  such  purchasable  commodities.     What 
a  caricature  on  Christianity  ! 

5,  Naturally,  if  not  necessarily,  a  perplexity  exists 
as  to  whether  a  "just  cause"  be  requisite,  in  order 
that  an  indulgence  may  be  valid.  According  to  Bel- 
larmine,  a  Jesuit  doctor  of  high  repute,  no  propor- 
tion is  demanded  between  a  work  enjoined  and  the  in- 
dulgence granted  ;  only,  as  the  astute  critic  remarks, 
it  must  of  course  be  a  "  pious  cause,"  of  some  sort  or 
other,  to  call  for  an  indulgence.  Others  take  a  some- 
what higher  view,  and  hold  that  there  ought  to  be  a 
fair  proportion  between  punishment  remitted  and  good 
work  performed.  Anyway,  however,  people  must 
remember,  with  becoming  humility,  that  they  have  no 
right  to  judge  in  such  matters,  since  their  duty  is  sim- 
ply to  believe  that  "  the  apostolic  see  is  always  right 
and  just."  After  the  time  of  the  Crusades,  when  in- 
dulgences for  remission  of  all  the  sins  of  warriors 
were  properly  granted,  the  value  of  these  articles  was 
reckoned  very  highly.  As  an  illustration,  note  how 
the  Lateran  Council,  A.D.  1216,  (called  "Great," 
because  more  than  twelve  hundred  prelates  were  pres- 
ent) acted.  This  huge  gathering  declared,  that  "  all 
(Roman)  Catholics,  who,  assuming  the  badge  of  the 
cross,  should  take  up  arras  for  the  extermination  of 
heretics,  should  enjoy  the  same  indulgence,"  etc.,  as 
the  Crusaders.  On  entirely  reliable  authority,  quoted 
by  Bishop  Phillpotts  ("Letters,"  etc.,  p.  98),  we 
learn  that  there  were  things  far  worse  than  this,  viz., 
the  officials  of  the  pope,  not  only  extorted  and  squeezed 
money  out  of  clergy  and  laity,  but,  "  most  base  of  all, 
they  permitted  them,  for  a  certain  annual  fixed  rate 


CATHOLIC    church's  JUDGMENT.  131 

of  payment,  to  live  with  concubines  and  harlots  !" 
The  Tax(B  Camerce  Ajpostolicm  is  a  production  which 
the  student  and  reader  may  look  into  with  profit,  if  he 
chance  ever  to  meet  with  it.* 

6.  The  Church  of  England  (as  well  as  her  daughter 
in  the  United  States)  expresses  the  plain  judgment  of 
this  branch  of  the  Catholic  Church,  in  Article  XXII. 
''  The  Romish  doctrine  concerning  Purgatory,  Par- 
dons, Worshipping  and  Adoration,  as  well  of  Images, 
as  of  Relics,  and  also  Invocation  of  Saints,  is  a  fond 
thing,  vainly  invented,  and  grounded  upon  no  war- 
ranty of  Scripture,  but  rather  repugnant  to  the  Word 
of  God." — For  the  benefit  of  the  student,  we  refer 
him  for  full  details  to  Bishop  Harold  Browne's  "  Ex- 
position of  the  XXXIX.  Articles,"  pp.  501-548. 

*  Mendham  quotes  the  Jesuitic  remark  of  Pallavicini  on  the  sub- 
ject of  Indulgences,  "  that  some  good  things,  on  account  of  pre- 
ponderating evils,  which  may  be  the  accidental  result,  deserve 
to  be  abolished.  The  spoilt  trade  of  Indulgences  required  no 
little  management.  We  might  have  had  these  good  things  now, 
if  Luther  had  not  lived  !"— "  Memoirs  of  the  Council  of  Trent," 
Supplement,  p.  18. 


VI.  Romish  Tran  substantiation  :  The  Catholio 
Chukch's  Real  Pkesence. 

1.  In  the  first  ages  of  the  Church  it  is  noticeable 
that  the  sacrament  of  the  Lord's  Supper,  or  the  Holy 
Eucharist,  was  accepted  willingly  and  gladly,  as  the 
last  precious  gift  of  the  Lord  to  His  faithful  people. 
It  was  never  disputed  about  ;  though  heathen  oppres- 
sors and  enemies  reviled,  and  there  was  more  or  less 
of  reticence  and  avoiding  of  publicity  in  administer- 
ing this  holy  sacrament,  it  was  received  with  devout 
and  trustful  hearts,  and,  we  may  not  doubt,  accom- 
plished the  end  had  in  view  by  the  Gracious  Master. 
When,  however,  persecution  ceased,  and  Christian 
emperors  occupied  the  throne,  a  change  ere  long 
began.  Philosophy  (such  as  Aristotle's)  was  in  much 
favor  among  certain  Church  teachers  and  guides. 
These  found  time  for  indulging  in  speculations,  solv- 
ing abstruse  questions,  and  the  like.  The  great  Chris 
tian  mystery  of  the  Eucharist  was  diligently  searched 
into,  and  distinctions  introduced  of  genus  and  species, 
substance  and  accidents,  and  similar  subtleties.  P. 
Radbert,  in  844,  was  the  first  to  invent  the  scholastic 
doctrine,  in  its  main  points,  and  much  discussion  fol- 
lowed.*    The  excellent  volume  of  Ratramn,  or  Ber- 

*  Cf.  Bishop  Harold  Browne's  "  Exposition  of  the  XXXIX. 
Articles,  Historical  and  Doctrinal"  (New  York,  8vo,  pp.  871). 
This  truly  learned  and  excellent  work  was  edited,  with  notes, 


THE  TEEM  TRANSUBSTANTIATION.  133 

tram,  on  this  subject  appeared  about  the  same  time  ; 
and  in  the  eleventh  century,  J.   Scott  Erigena  and 
Lanfranc  took  their  part  in  the  controversy,  Lanfranc 
introducing  the  "  corporal  presence"  into  England,  in 
the  time  of  Wilham  the  Conqueror.     Following  upon 
this,  in  the  latter  part  of  the  twelfth  century,  Peter  of 
Blois,  Archdeacon  of  London,  is  commonly  credited 
with  inventing  and  applying  the  term,  transuhstantia- 
tion,  to  the  Eucharist.     Hagenbach,  however,  ("  His- 
tory of  Doctrines,"    II.   95)  says  that   Hildebert  of 
Tours  (1180)  was  the  first  who  made  use  of  this  full- 
Bounding  epithet  ;  but  Bishop  Browne  gives  his  opin- 
ion that  this  barbarous  word  was  invented  by  Stephen, 
bishop  of  Augustodunum,  about  the  year  1100.     The 
pope  and  his  helpers  saw,  as  they  thought,  the  way 
opening  for  Rome  to  intervene,  and  to  both  claim  and 
gain  additional  influence  and  power  in  Church  affairs. 
Finally,    in    October,    1551,    the    Council   of   Trent, 
under  the  anathema  curse,  denounced  every  soul  who 
should  dare  to  deny  this  dogma  of  transubstantiation. 
2.  The  course  pursued  by  the  hanghty  mistress  of 
the  world  (as  she  fancies  herself  to  be),  in  regard  to 
this  marvellous  and  shocking  addition  to  the  Catholic 
Creed  of  the  Church,  is  somewhat  noteworthy.     Argu- 
ing on  general  principles,  one  would  affirm  that,  if 
anything  is  sought  to  be  obtained  from  others,  men 
will  not  go  about  it  in  an  insulting  way.     They  will 
not  mock  at  people's  relying  on  their  sense  of  touch, 
or  taste,  or  sight.     They  will  not  assume  that  the  ma- 

and  republished  by  the  Rt.  Rev.  Bishop  Williams,  iu  1804,  for 
the  benefit  of  American  students  in  theology.  The  volume  is  a 
thesauriis,  and  well  deserves  a  place  in  every  library. 


134  PAPALISM  VERSUS   CATHOLIC   TRUTH. 

jority  of  human  beings  are  idiots,  or  tlie  like  ;  yet, 
liere  we  have  before  our  eyes  the  ahnost  inconceivable 
spectacle  of  persons,  supposed  to  be  learned  and  true, 
propounding  a  new  dogma  in  religion,  which  contra- 
dicts almost  every  reasonable  faculty  God  has  given  to 
the  human  race.  They  take  upon  themselves  lofty 
airs  ;  they  lc7iow, — and  that  is  enough.  They  grossly 
insult  those  who  are  certainly  fully  their  equals,  in 
knowledge  and  understanding,  instead  of  furnishing 
any,  even  the  least,  evidence.  The  makers  of  this 
novelty  in  religion  treat  Christian  people  as  if  they 
were  half-witted  simpletons.  They  expect  that  men 
will  stultify  themselves  by  accepting  statements,  which 
flatly  contradict  sight,  touch,  taste,  merely  on  the 
ground  that  they  (the  priests)  say  so  is  so,  and  that 
God's  omnipotence  is  equal  to  any  and  every  emer- 
gency. The  assurance  of  these  manufacturers  of  new 
things  is  a  rather  vexatious  trial  to  put  up  with.  Here 
is  a  piece  of  bread  and  a  cup  of  wine.  A  Romish 
priest  says  (or  is  supposed  to  say)  certain  words,  in  an 
unknown  tongue,  over  them,  there  placed  on  what 
they  call  an  "  altar  ;"  when,  lo  and  behold,  the  bread 
and  wine  are  gone,  they  affirm  ;  it  is  now  only  the 
"  species"  or  "  appearances"  of  bread  and  wine,  fol- 
lowing in  this  a  kind  of  fantastical  philosophy,  which, 
they  say,  supports  their  downright  untruth.  So  far  as 
human  capability  goes,  we  know  and  are  sure  that  the 
bread  and  wine  continue  to  be  bread  and  wine,  as  cer- 
tainly after,  as  before,  the  priest's  words  were  uttered. 
It  is  little,  if  at  all,  short  of  blasphemy  to  assert  what 
they  do  assert  ;  and  such  assertion  and  assumption 
can  be  received  only  by  simple,  ignorant,  unreason- 


home's   DECLARATION'S.  135 

1112:  beinffs,  who  are  accustomed  to  take  a  Romish 
priest's  word  as  if  it  were  the  very  word  of  the  Lord 
God  Himself. 

3.  If  this  be  not  enough  to  convince  and  convict 
gainsayers,  the  Council  of  Trent  is  brought  forward,  a 
gathering  of  ultra  devotees  of  Rome,  who  apparently 
rejoiced  in  bestowing  curses  on  Protestants  and  Cath- 
olics alike.  "  If  any  one  shall  deny  that,  in  the  sac- 
rament of  the  most  holy  eucharist,  is  contained  truly, 
really,  and  substantially,  the  body  and  blood,  together 
with  the  soul  and  divinity,  of  our  Lord  Jesus  Christ, 
and  therefore  entire  Christ  ;  but  shall  say,  that  He  is 
in  it  only  as  in  a  sign,  or  in  a  figure,  or  by  virtue  ; 
let  him  be  anathema.''''  "  If  any  one  shall  say  that, 
in  the  most  sacred  sacrament  of  the  eucharist,  the  sub- 
stance of  bread  and  wine  remains  together  with  the 
body  and  blood  of  our  Lord  Jesus  Christ  ;  and  shall 
deny  that  wonderful  and  singular  conversion  of  the 
whole  substance  of  bread  into  the  body,  and  of  the 
whole  substance  of  the  wine  into  the  blood,  and  the 
species,  of  bread  and  wine  alone  remaining  ;  which 
conversion  indeed  the  (Romish)  Catholic  Church  most 
aptly  calls  transnbstantiation  ;  let  him  be  anathema.'''' 
Admitting  (as  they  are  forced  to  do)  the  lack  of  evi- 
dence and  the  plain  contradiction,  yet  these  men  try 
to  get  help  to  their  cause  by  holding  up  this  astound- 
ing novelty,  as  furnishing  an  admirable  illustration  of 
"  the  complete  exercise  of  the  submission  of  the  under- 
standing to  Him  who  gave  it  and  all  its  powers  1" 
*'  This  is  My  Body,"  "  This  is  My  Blood,"  said  the 
Lord,  on  that  memorable  night  when  the  sacrament  of 
the  Lord's  Supper  was  instituted.     Plainly,  is  means, 


136      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

"  symbolizes,"  "  represents,"  or  "  signifies,"  It  can- 
not mean,  so  far  as  linman  language  has  meaning  or 
force,  that  "is"  =  "converted  into."*  Some  per- 
sons have  a  summary  way  of  disposing  of  the  matter. 
Dr.  Pusey  and  his  special  admirers  quote  the  words, 
"  This  is^Mj  Body,"  "  This  'is  My  Blood,"  and  then 
add,  with  a  confident  air,  "  of  the  laws  of  a  spiritual 
body  I  know  nothing.  One  thing  I  know,  that  the 
Truth  has  said,  This  is  My  Body.  What  the  Truth 
has  spoken,  that  for  truth  I  hold. ' '  Strange  indeed 
are  such  words,  from  such  a  source,  as  if  they  touched 
at  all  the  point  in  dispute  !  One  old  writer  (fifth  or 
sixth  century)  is  quoted  as  averring  a  marvel  of  mar- 
vels, "  Christ  held  His  own  Body  in  His  own  hands  !" 
broke  it  into  pieces  of  course,  distributed  the  portions, 
and  then  gave  His  disciples  the  Blood  in  the  same 
style.  What  are  intelligent  creatures  supposed  to  be, 
when  dealt  with  in  this  wise  ?  The  subject  is  too  seri- 
ous for  Christians  to  dwell  upon  in  the  way  which 
popish  guides  and  teachers  present  it,  or  we  might 
point  out  both  the  absurdity  and  impossibility  of  what 
they  gravely  and  unblushingly  set  forth  ;  and  still 
more,  might  hold  up  to  view  what  infuriated  Rome 
did,  when  thousands  were  burned  alive,  because  they 
could  not,  and  would  not,  accept  Romish  fables  and 
deceits. 

4.  Theodoret,  in  the  fifth  century,  in  one  of  his  Dia- 
logues, teaches  the  very  opposite  of  the  popish  dogma 
of  transubstantiation  : — "  the  mystical  or  sacramental 

*  See  Dr.  Meudham's  indignant  challenge,  in  the  question 
which  he  puts  :— "  In  what  language,  ancient  or  modern,  does  is 
mean  converted  into?"  (p.  150). 


SENSELESS   AND  WICKED  TEACHING.  l37 

symbols,  after  consecration,  do  not  pass  out  of  their 
own  nature  ;  but  remain  in  tlie  former  substance  and 
shape  aTid  appearance  ;  and  they  are  seen  and  touched 
as  they  were  before.  But  they  are  regarded  what 
they  are  become,  and  believed  so  to  be.  .  .  .  The 
Lord's  Body  has  become  worthy  of  a  seat  on  the  right 
hand  of  the  Father  ;  it  is  adored  by  every  creature  as 
being  called  the  natural  body  of  the  Lord."  In  the 
remainder  of  the  Dialogue,  Theodoret  presents  a  very 
full  and  instructive  collection  of  "  testimonies"  to  the 
orthodox  doctrine,  beginning  with  Ignatius,  and  reach- 
ing to  Athanasius,  Ambrose,  Basil,  Theophilus,  Chry- 
sostom,  and  others.  G.  S.  Faber,  in  his  valuable  work 
on  "  Christ's  Discourse  at  Capernaum,"  *  says  forci- 
bly, "  With  respect  to  Scripture,  viewed  simply  and 
independently,  our  Lord's  Discourse,  if  we  admit  the 
universal  interpretation  of  its  first  part  to  be  correct, 
is  alone,  by  an  inevitable  consequence  from  that  inter- 
pretation, sufficient  to  demonstrate  the  utter  falsehood 
of  the  mere  novel  and  intrusive  dogma  of  transubstan- 
tiation."  Some  excellent  words  of  Archbishop  Til- 
lotson's  may  here  be  added  : — "  He  that  can  be 
brought  to  contradict  or  deny  his  senses  is  at  an  end 
of  certainty  ;  for,  what  can  a  man  be  certain  of,  if  he 
be  not  certain  of  what  he  sees  ?  In  some  circum- 
stances, our  senses  may  deceive  us  ;  but  no  faculty 

*  Full  title  :  "  Christ's  Discourse  at  Capernaum,  Fatal  to  the 
Doctrine  of  Transubstantiation  ;  on  the  very  Principle  of  Expo- 
sition, adopted  by  the  Divines  of  the  Roman  Church,  and  suicidal- 
ly maintained  by  Dr.  Wiseman  ;  associated  with  Remarks  on  Dr. 
Wiseman's  Lectures  on  the  Principal  Doctrines  and  Practices  of 
the  (Roman)  Catholic  Church."  By  George  Stanley  Faber,  B.D. 
London,  8vo,  pp.  395,  1840. 


138      PAPALISM  VEESUS  CATHOLIC  TRUTH. 

deceives  so  little  and  so  seldom  :  and  when  our  senses 
do  deceive  iis,  even  that  error  is  not  to  be  corrected 
without  the  help  of  our  senses.  Supposing  the  doc- 
trine of  transubstantiation  had  been  delivered  in  Scrip- 
ture in  the  very  same  words  that  it  is  decreed  in  the 
Council  of  Trent  ;  by  what  clearer  evidence  or  stronger 
argument  could  any  man  prove  to  me  that  such  words 
were  in  the  Bible,  than  I  can  prove  to  him  that  bread 
and  wine,  after  consecration,  are  bread  and  wine  still  ? 
He  could  but  appeal  to  my  eyes  to  prove  such  words 
to  be  in  the  Bible  ;  and,  with  the  same  reason  and  jus- 
tice, might  I  appeal  to  several  of  his  senses,  to  prove 
to  him,  that  the  bread  and  wine  are  bread  and  wine 
still." 

5.  Now,  as  to  the  argument  about  the  proper  mean- 
ing of  God's  almighty  power,  let  us  look  at  it  for  a 
few  moments.  Papists  are  rather  fond  of  appealing 
to  Jehovah's  omnijjotence^  as  if  that  were  all-sufficient 
on  which  to  base  their  new-fangled  dogma.  People, 
who  are  not  in  the  habit  of  thinking  carefully,  are  apt 
to  be  impressed  with  this  high-sounding  pretence. 
The  fact  of  the  case  is  just  this  : — not  even  Almighty 
God  Himself — with  reverence  be  His  Name  spoken — ■ 
can  work  an  impossibility.  The  Romish  controver- 
sialist, with  a  mixture  of  pity  and  contempt  for  those 
outside  of  the  papal  enclosure,  quotes  the  words,  "  all 
things  are  possible  with  God,"  and  what  more  would 
you  have  ?  Yes,  we  reply  ;  all  things  are  possible 
with  God,  which  are  not  impossible.  The  Lord  can- 
not work  an  absolute  contradiction.  He  cannot  make 
a  thing  to  he,  and  not  to  he,  at  the  same  instant  of 
time.     "It  is  impossible  for  God  to  lie,"  St.  Paul 


Newman's  artful  sophistry.  139 

says  ;  He  is  the  God  of  Truth,  absohite  and  forever. 
He  "  cannot  deny  Himself,"  as  the  same  Apostle  de- 
clares. Even  the  Omnipotent  cannot  destroy  Him- 
self, and  thus  proclaim  His  own  weakness  and  ineffi- 
ciency. But  we  need  not  say  more  on  this  point  at 
this  time.  The  pope  is  "  infallible,"  they  tell  us,  and 
as  he  is  bound  by  the  same  chain  which  holds  his  co- 
workers, he  and  all  of  them  will  repeat,  and  re-repeat, 
their  unfounded,  false  claim,  and  assert,  and  re-assert, 
the  baseless  dogma  to  which  they  have  sworn  alle- 
giance. J.  H.  Newman  (see  p.  124),  in  his  artful  way 
of  evading  difficulties  in  the  Romish  Church's  teach- 
ing, compares  the  popish  tiansubstantiation  dogma 
with  the  Scripture  doctrine  of  the  Trinity.  He  can- 
not, he  says,  comprehend  or  undei'stand  the  latter  ; 
why  should  he  be  expected  to  understand  the  former  ? 
Fallacious,  as  usual.  We  know  actually  nothing  as  to 
the  Divine  nature  ;  yet  we  receive  the  doctrine  of  the 
"  Holy,  Blessed,  and  Glorious  Trinity,  three  Persons 
and  One  God  ;"  because  it  has  been  revealed  to  God's 
people  in  Holy  Scripture,  and  has  always  been  set  forth 
by  the  Catholic  Church  in  the  Catliolic  Creed.  But 
transubstantiation  has  not  a  shadow  of  claim  from 
Scripture,  or  the  testimony  of  the  Church  :  it  is  really 
an  attempt  to  get  gain,  although  holding  up  to  Rom- 
ish Christians  a  positive  contradiction  and  stultification 
of  nearly  all  man's  God-given  faculties. 

6.  Berington  and  Kirk  (see  p.  33-43),  who  profess 
to  confine  themselves  to  the  first  five  centuries — ages 
before  transubstantiation  was  ever  heard  of — give, 
quite  profusely,  extracts  from  ancient  writers,  which 
(as   they  say,)  support  the  popish  dogma  about  the 


140  PAPALISM   VERSUS   CATHOLIC  TRUTH. 

Eucharist.  Beginning  with  the  first  century,  they 
quote  over  fifty  pages  of  what  they  consider  proofs, 
and  expect  their  readers  to  accept  as  proofs,  of  that 
shocking  assumption  characterized  by  that  long,  mid- 
dle-aged word,  manufactured  for  it.  These  astute 
critics  and  commentators  unblushingly  quote  from 
Holy  Scripture,  after  their  fashion,  as  well  as  from 
certain  fathers,  etc.  Of  course,  in  their  hands,  all  the 
places  in  which  "  eating  the  flesh,"  and  "  drinking 
the  blood''  of  the  Lord  are  found,  mean  what  papists 
assume  to  be  their  meaning.  A  French  ecclesiastic 
(close  of  fifth  century)  uses  such  words  as  these  (if  we 
may  trust  the  translation  given  ;  see  p.  42)  :  "  the 
Jews  ate  manna ;  we  Christ.  They  the  flesh  of 
birds  ;  we  the  hody  of  a  God.  They  the  dew  of 
heaven  ;  we  the  God  of  heaven.'''^  It  is  useless  to 
waste  time  over  such  matter.  Even  if  we  were  sure, 
which  we  never  can  be  with  popish  controversialists, 
that  the  quotations  were  honestly  made,  not  garbled, 
or  mistranslated,  we  should  not  be  safe.  It  is  a  rather 
absurd  notion  they  have  of  quoting  a  Greek  word  or 
two,  or  even  a  sentence  or  two  from  Greek  and  Latin 
writers.  It  impresses  the  unlearned,  quite  possibly  ; 
but  is  of  no  value  as  argument.  Gelasius  (494)  also 
is  quoted  as  saying,  "  certain  sacraments  of  the  body 
and  blood  of  Christ  are  something  divine,  and  render 
us  partakers  of  the  divine  nature  ;  but  the  substance 
or  nature  of  the  bread  and  wine  ceases  not  to  be." 

7.  Romish  disputants  make  much  of  "  the  Disci- 
pline of  the  Secret,"  so  called,  as  if  what  Cyril,  Au- 
gustine, Ambrose,  Cyprian,  and  others,  are  reported 
to  have  written,  prove  that  "the  mysteries  of   the 


Rome's  perversion  of  truth.  141 

Eucharist  are  of  so  awful  a  nature  that  the  fathers  did 
not  hesitate  to  declare,  that  it  was  better  to  shed  their 
blood  than  to  publish  them  !"  also,  that  the  heathen 
slanders  respecting  the  Lord's  Supper  refer  to  "  the 
dogma  of  the  Real  Presence,  to  the  manducation  of 
the  Body  of  Christ."  Still  further,  it  is  falsely  assert- 
ed that  "  all  these  mysteries,  the  altar,  the  oblation  of 
sacrifice,  the  real  presence — by  the  change  of  the  sub- 
stance, the  adoration,  as  well  as  transubstantiation," 
are  taught  by  the  early  writers  in  the  third  to  the  fifth 
century.  The  "  Liturgies,"  too,  are  dwelt  upon  (hap- 
pily these  are  within  reach  of  students  and  all  Chris- 
tians) with  large  quotations,  and  if  we  are  ready  to 
take  popish  advocates'  word  for  it,  all  teach  Romish 
dogmas  in  full.  The  rather  remarkable  proof  of  this 
assumption  is  the  favorite  one,  still  in  use,  of  quoting 
such  words  as  "  the  Body  of  the  Lord,"  "  the  Blood 
of  the  Lord, "  ' '  the  pure  Body  and  Blood  of  the  Lord, ' ' 
"the  Very  Body  and  Blood  of  Christ,"  and  some 
twenty  or  more  similar  expressions,  which  they  have 
the  audacity  to  aflirm  do  not  teach  the  Catholic  doc- 
trine, but  uphold  Rome's  novelties  instead.  We  ad- 
vise our  readers  to  consult  Archdeacon  Philip  Free- 
man's "Principles  of  Divine  Service"  (Vol.  II,  pp. 
55-66).*  This  able  writer  points  out  that  Rome 
teaches  the  "  absolute  annihilation  of  the  Eucharistic 

*  Full  title  :  "  The  Principles  of  Divine  Service.  An  Enquiry- 
concerning  the  true  manner  of  understanding  and  using  the 
Order  for  Morning  and  Evening  Prayer,  and  for  the  Administra- 
tion of  the  Holy  Communion  in  the  English  Church."  By  the 
late  Philip  Freeman,  M.A.,  Canon  and  Archdeacon  of  Exeter. 
2  vols.  8vo,  1889.  (Vol.  I.  IMoruing  and  Evening  Prayer,  pp. 
435  ;  Vol.  II.  Holy  Communion,  pp.  738.) 


14:2  PAPALISM  VERSUS  CATHOLIC  TRUTH. 

elemeuts"  (under  the  name  "  transubstantiation")  ; 
yet,  at  tlie  same  time,  slie  holds  that  the  species,  or 
appearances,  of  bread  and  wine,  produce  the  same  re- 
sults of  nourishing,  etc. ,  the  human  body  as  before  the 
priest  has  succeeded  in  transubstantiating  them .  ' '  The 
animus  of  the  West,  from  the  time  of  Berengar 
(eleventh  century)  down  to  the  sixteenth  century,  and 
of  a  large  part  now,  is  to  espouse  to  the  utmost  the 
doctrine  of  elemental  annihilation^  and  to  press  it  to 
its  most  extreme  consequences."  Berington  and  men 
of  his  stamp  try  to  befog  readers  by  talking  of  "  the 
manner  of  Christ's  presence"  in  the  sacrament,  and 
by  asserting  that  "  Christ  is  M^hole  under  each  spe- 
cies," and  that  "  communion  in  one  kind  (begun  in 
twelfth  century)  is  just  as  effective  as  under  both." 
The  Council  of  Constance  (1414)  made  it  a  law  for 
papists  to  communicate  in  one  kind.  We  quote  here, 
as  specially  fitting  for  the  reader's  help,  a  part  of  the 
Twenty-Eighth  Article  of  the  Church  of  England  : — 
"  transubstantiation  (or  the  change  of  the  substance  of 
the  Bread  and  Wine)  in  the  Supper  of  the  Lord  can- 
not be  proved  by  Holy  Writ  ;  but  is  re])ugnant  to  the 
plain  words  of  Scripture,  overthroweth  the  nature  of 
a  Sacrament,  and  hath  given  occasion  to  many  super- 
stitions." (See  Dr.  Jarvis's  "  Reply  to  Milner, "  chap, 
vi.  p.  191-98.)     Let  this  sufiice. 

8.  The  Keal  Presence, 
As  held  and  taught  hy  the  Holy  Catholic  Church. 

Having  dwelt  somewhat  fully  on  the  grievous  error  of 
the  Romish  doctors  and  formularies,  in  trying  to  force 


THE   CATHOLIC   REAL  PEESEN'CE.  143 

upon  Christ's  people  their  imscriptural  and  false  dogma 
of  what  is  really  the  carnal  presence  of  our  Lord  in 
the  Eucharist,  we  gladly  turn  to  the  teachings  of  the 
Catholic  Church  on  this  subject.  For  all  necessary 
purposes,  at  the  present  time,  it  is  sufficient  to  say, 
that  the  Church  of  England,  and  the  Churches  in 
communion  with  her,  in  their  standards  of  doctrine 
and  openly  expressed  teaching,  furnish  a  clear  and  sat- 
isfactory setting  forth  of  the  truth  as  to  our  Lord's 
real,  spiritual  presence  in  the  Holy  Eucharist.  We 
have  quoted  above  a  part  of  the  Twenty-Eighth  Arti- 
cle ;  we  give  now  the  remaining  portion,  as  express- 
ing in  plain  language  the  true  Catholic  doctrine  re- 
specting the  Lord's  Supper:— "the  Supper  of  the 
Lord  is  not  only  a  sign  of  the  love  that  Christians 
ought  to  have  among  themselves  one  to  another  ;  but 
rather  is  a  Sacrament  of  our  Redemption  by  Christ's 
death  ;  insomuch  that  to  such  as  rightly,  worthily, 
and  with  faith,  receive  the  same,  the  Bread  which  we 
break  is  a  partaking  of  the  Body  of  Christ  ;  and  like- 
wise the  Cup  of  Blessing  is  a  partaking  of  the  Blood 
of  Christ.  .  .  .  The  Body  of  Christ  is  given,  taken, 
and  eaten,  in  the  Supper,  only  after  an  heavenly  and 
spiritual  manner.  And  the  mean,  whereby  the  Body 
of  Christ  is  received  and  eaten  in  the  Supper,  is  Faith. 
The  Sacrament  of  the  Lord's  Supper  was  not  by 
Christ's  ordinance  carried  about,  lifted  up,  or  wor- 
shipped." 

9.  It  is  perhaps  hardly  worth  noticing,  but  Milner's 
outrageous  assumptions,  on  various  points,  seemed  to 
have  provoked  Dr.  Jarvis  to  some  extent.  In  the  mat- 
ter of  the  Real  Presence,  Milner  has  the  audacity  to 


144:      PAPALISM  VEESUS  CATHOLIC  TEUTH. 

charge  the  Church  of  England  with  trying  to  cover 
up  and  deny  that  she  holds  this  doctrine  in  the  true 
sense  of  the  word,^ — and  this,  too,  when  it  is  patent  to 
everybody,  who  can  read  her  freely  published  books 
of  teaching,  that  such  an  assertion  is  simply  a  wilful 
falsehood  !  Dr.  J.  scores  Milner's  impudent  pretence, 
that  the  doctrine  of  the  Real  Presence  and  Transub- 
stantiation  is,  in  meaning,  the  same  thing,  the  latter 
being  bound  upon  papists  by  a  dreadful  oath.  He 
then  goes  on  to  point  out  what  is  the  Real  Presence, 
as  held  by  the  Catholic  Church  in  and  from  the  begin- 
ning, viz.,  that  "the  Apostolic  ministry  consecrate 
the  Bread  and  Wine,  and  the  Holy  Spirit  makes  it,  to 
every  penitent  and  faithful  heart,  what  Christ,  at  the 
institution  of  the  Sacrament  pronounced  it  to  be,  the 
Body  and  the  Blood  of  Him  who  died  for  the  forgive- 
ness of  our  sins.  '  The  Cup  of  blessing  which  we 
bless  (says  St.  Paul),  is  it  not  the  communion  (the 
communication  and  joint  participation)  of  the  Blood 
of  Christ  ?  The  Bread  which  we  break,  is  it  not  the 
communion  of  the  Body  of  Christ  ? '  Hence,  Arch- 
bishop Cranmer  says  excellently  well  : — '  although,  in 
the  truth  of  His  human  nature,  Christ  be  in  heaven, 
and  sitteth  on  the  right  hand  of  the  Father,  yet  who- 
soever eateth  of  that  Bread  in  the  Supper  of  the  Lord, 
according  to  Christ's  institution  and  ordinance,  is  as- 
sured of  Christ's  own  promise  and  testament,  that  he 
is  a  member  of  His  Body,  and  receiveth  the  benefits 
of  His  passion  which  He  suffered  for  us  on  the  cross. 
And  likewise,  he  that  drinketh  of  that  holy  Cup  in 
that  Supper  of  the  Lord,  according  to  Christ's  institu- 
tion, is  certified,  by  Christ's  legacy  and   testament, 


REAL    PRESENCE   IN   THE    SOUL.  145 

that  be  is  made  partaker  of  the  Blood  of  Christ,  which 
was  shed  for  us.'  " 

10.  Let  Dr.  Jarvis's  words  be  taken  (as  they  fairly 
deserve  to  be)  as  accurately  expressing  the  judgment 
of  the  American  Episcopal  Church.  We  give  also,  in 
behalf  of  the  Catholic  Church  in  England,  the  forci- 
ble language  of  an  eminent  prelate  (Bishop  Phillpotts) 
respecting  the  Real  Presence.  Having  stated  that 
"  the  Real  Presence  of  Christ  is  in  the  soul  of  the 
comrrmnicant,''''  he  proceeds  to  give  the  doctrine  of 
the  Church  on  this  subject.  "  She  holds  that,  after 
the  consecration  of  the  Bread  and  Wine,  they  are 
changed  not  in  their  nature  but  in  their  use  /  that  in- 
stead of  nourishing  our  bodies  only,  they  are  now  in- 
struments by  which,  when  worthily  received,  God 
gives  to  our  souls  the  Body  and  Blood  of  Christ  to 
nourish  and  sustain  them  ;  that  this  is  not  a  fictitious, 
or  imaginary,  exhibition  of  our  crucified  Redeemer  to 
us,  but  a  real  though  spiritual  one,  more  real,  indeed, 
because  more  effectual,  than  the  carnal  exhibition  and 
manducation  of  Him  could  be,  (for  the  flesh  profiteth 
nothing).  ...  It  is  in  this  sense  that  the  crucified 
Jesus  is  present  in  the  Sacrament  of  His  Supper,  not 
in,  or  with,  the  Bread  and  Wine,  nor  under  their  ac- 
cidents, but  in  the  souls  of  communicants  ;  not  car- 
nally, but  effectually  and  fruitfully,  and  therefore 
most  really. ' '  *     The  Catechism  of  the  Church  teaches 

*  "  On  the  Insuperable  Differences  which  Separate  the  Church 
of  England  from  the  Church  of  Rome  :  Letters  to  the  late  Charles 
Butler,  On  the  Theological  Parts  of  his  Book  of  the  R.  C.  Church. " 
By  Henry  Phillpotts,  D.D.,  Lord  Bishop  of  Exeter,  16mo,  pp. 
334,  1866. 


146      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

the  same  truth  ; — "  The  Body  and  Blood  of  Christ  are 
verily  and  indeed  taken  and  received  by  the  faithful 
in  the  Lord's  Supper  ;"  and  the  Office  for  Holy  Com- 
munion uses  such  words  as  these  in  prayer, — "  Grant 
us,  Gracious  Lord,  so  to  eat  the  flesh  of  Thy  dear  Son, 
Jesus  Christ,  and  to  drink  His  blood,  that  our  sinful 
bodies  may  be  made  clean  by  His  body,  and  our  souls 
washed  through  His  most  precious  blood,  and  that  He 
may  evermore  dwell  in  us,  and  we  in  Him." 

11.  Still  further  :  we  invite  the  attention  of  our 
readers  to  some  weighty  words  used  by  Philip  Free- 
man. He  expresses  clearly  the  doctrine  of  the  Church 
of  England,  and  in  terms  which  cannot  but  prove  ser- 
viceable to  seekers  after  truth.  "  It  is  difficult,  if  not 
impossible,  to  find  in  any  really  ancient  Liturgy,  or 
portion  of  a  Liturgy,  a  single  expression  which  goes 
beyond  the  recognition  of  the  Elements  as  the  Body 
and  Blood  of  Christ  ;  any  which  identifies  them  with 
Christ  Himself,  much  less  with  the  Triune  God. "... 
"  And  yet  the  attempt  is  made  by  some  in  the  present 
day  to  revive  the  practice,  unheard  of  until  the  eleventh 
or  twelfth  century,  of  making  an  intense  act  of  wor- 
ship consequent  on  the  consecration  of  the  Elements, 
and  directed  towards  a  peculiar  Presence  of  Christ 
Himself  supposed  to  be  produced  thereby.  Nay,  it  is 
represented  (as  in  the  Middle  Ages  of  the  West)  as 
one  very  principal  purpose,  if  not  the  supreme  purpose 
of  the  entire  Rite,  to  produce  such  a  Presence  as  an 
object  for  adoration.  And  Christian  men  are  encour- 
aged to  resort  to  the  sanctuary,  without  intending  to 
take  any  further  part  in  the  Rite  by  communicating." 
Freeman  denounces  this,  as  a  novelty  at  once  ground- 


THE    FATHEKS   ON   THE    EUCHAEIST.  147 

less  and  fatal  ;  as  subverting  entirely  the  Apostolic 
theory  of  Christian  worship,  introducing  in  fact  noth- 
ing less  tlian  Idolatry.  ...  "It  has  been  abundant- 
ly demonstrated  that,  in  the  view  of  antiquity,  and  of 
the  English  Church,  the  Consecrated  Elements  are,  in 
a  profoundly  mysterious,  but  most  true  sense,  the 
Body  and  Blood  of  Christ  ;  but  nevertheless,  as  not 
being  identified  with  Christ  Himself,  nor  containing 
Him  personally,  are  not  objects  of  Divine  wor- 
ship. .  .  .  That  Christ  is  graciously,  mysteriously, 
peculiarly  present  in  the  entire  Rite,  even  as  He  was  at 
the  original  Institution.,  is  indeed  to  be  most  firmly 
held.  But  of  Christ  included  under  the  Bread  and 
Wine,  as  He  told  us  nothing  then,  so  do  we  know 
nothing  now  ;  and  if  early  writers,  and  even  Litur- 
gies, seem  on  some  few  occasions  to  affirm  it,  this 
must  be  taken  as  the  warm  language  of  devotion,  not 
as  the  precise  utterance  of  exact  theology."  (Yol.  II. 
pp.  180,  185,  186.) 

12.  A  few  illustrations,  chiefly  from  the  ancient 
fathers,  on  this  topic,  before  the  manufacture  of  the 
famous  popish  dogma,  are  herewith  added.  Ignatius, 
the  noble  martyr-bishop  of  Antioch  (A.D.  lOY),  says, 
in  one  of  his  Epistles  :  "  I  delight  not  in  the  food  of 
corruption,  nor  in  the  pleasures  of  this  life  ;  1  desire 
the  bread  of  God,  which  is  the  Flesh  of  Christ,  and 
His  Blood  1  desire  as  drink,  which  is  love  incorrupti- 
ble." In  another  Epistle,  urging  the  avoidance  of 
schism,  he  uses  such  earnest  words  as  these  :  "  Hasten, 
therefore,  to  partake  of  the  one  Eucharist ;  for  there 
is  but  one  Flesh  of  our  Lord  Jesus  Christ,  and  but  one 
Cup  in  the  unity  of  His  Blood  ;  one  altar,  one  bishop," 


148      PAPALISM  VEKSUS  CATHOLIC  TRUTH. 

etc.  Justin  Martyr  (A.D.  147),  in  liis  Apology  to  the 
Emperor,  writes  thus  :  "  The  bread  and  wine  are  called 
by  us  Eucharist  ;  which  no  one  is  allowed  to  take,  but 
he  who  believes  our  doctrines  to  be  true,  and  has  been 
baptized  in  the  laver  of  regeneration,  for  the  remission 
of  sins,  and  lives  as  Christ  has  enjoined.  For  we  take 
not  these  as  common  bread  and  common  drink.  For 
like  as  our  Saviour  Jesus  Christ,  having  been  made 
flesh  by  the  Word  of  God,  had  flesh  and  blood  for  our 
salvation,  so  we  are  taught  that  this  food,  which  is 
blessed  by  the  power  of  the  word  that  coraeth  from 
Him,  by  conversion  of  which  our  flesh  and  blood  are 
nourished,  is  the  Flesh  and  Blood  of  Him,  the  Incar- 
nate Jesus."  Irenseus,  Tertullian,  and  Clement  of 
Alexandria  (in  latter  part  of  second  century)  give  testi- 
mony to  the  same  effect  : — the  first  is  a  strong  witness 
against  the  Komish  perversion,  believing,  as  he  did, 
that  the  Body  and  Blood  are  verily  and  indeed  taken 
in  the  Eucharist  ;  Tertullian  says,  "  our  body  is  fed 
with  the  Body  and  Blood  of  Christ,  that  our  soul  may 
be  fattened  of  God  ;  and  Clement  afiirms,  that  "  the 
Blood  of  the  Lord  is  twofold  :  the  one  natural  or  car- 
nal, whereby  we  are  redeemed  from  corruption  ;  the 
other  spiritual,  whereby  we  are  anointed  ;  and  this  is 
to  drink  the  Blood  of  Jesus,  to  be  partakers  of  the 
Lord's  incorruptibility."  Cyprian  (middle  of  third 
century)  in  one  of  his  Epistles,  is  very  full  on  the  sub- 
ject of  the  Cup  in  the  Sacrament:  "  whereas  Christ 
says,  '  1  am  the  true  Vi?ie, '  the  Blood  of  Christ  is 
surely  wine,  not  water  [as  certain  heretics  taught]. 
Nor  can  it  appear  that  in  the  Cup  is  His  Blood,  with 
which  we  are  redeemed,  if  wine  be  absent,  by  which 


ATHANASIUS   AND   OTHERS   QUOTED.  149 

Christ's  Blood  is  represented."  Cyprian  held  firmly 
to  the  belief,  that  there  was  in  the  Sacrament  a  real 
partaking  of  Christ,  yet  considered  that  there  was  still 
remaining  the  substance  of  the  wine  ;  for,  says  he, 
"  the  blood  of  Christ  is  wine,"  i.e.,  that  Cup  which 
we  drink,  acknowledging  it  to  be  the  Blood,  is  wine. 
Athanasius,  the  great  theologian  of  the  Early  Church 
(middle  of  the  fourth  century),  quoting  St.  John  vi. 
16-63,  observes  : — "  Christ  distinguished  between  the 
flesh  and  the  spirit,  that,  believing  not  only  what  was 
apparent,  but  also  what  was  invisible,  they  might 
know  that  what  He  spake  was  not  carnal  but  spiritual. 
For,  to  how  many  could  His  Body  have  sufficed  for 
food,  that  this  might  be  for  nourishment  to  all  the 
world  ?  But  therefore  He  made  mention  of  His  As- 
cension into  heaven,  that  He  might  draw  them  from 
understanding  it  corporally  ;  and  that  they  might 
understand  that  the  Flesh  He  spoke  of,  was  heavenly 
food  from  above,  and  spiritual  nourishment  given 
them  by  Him."  Jerome,  Chrysostom,  and  Augus- 
tine (close  of  fourth  century)  teach  sound  Catholic  doc- 
trine on  this  subject,  as  every  student  can  ascertain  by 
examination  of  the  passages  quoted  by  Bp.  Browne 
from  these  eminent  doctors  and  pastors.  Theodoret, 
whom  we  have  noted  above  (p.  136)  speaks  of  the 
Lord,  "  who  called  His  own  Body  food  and  bread,  and 
asain  called  Himself  a  Vine  :  He  also  honored  the 

CD 

visible  symbols  with  the  name  of  His  Body  and  Blood, 
not  changing  the  nature^  hut  adding  to  the  nature 
grace.  .  .  .  The  mystic  symbols  depart  not,  after 
consecration,  from  their  own  nature,  for  they  remain 
in  the  former  substance  ;  yet  we  understand  what  they 


150      PAPALISM  VEESUS  CATHOLIC  TRUTH. 

liave  become,  and  believe  and  adore,  as  though  they 
were  what  they  are  believed  to  be."  * 

13.   Sackifice  of  the  Mass. 

It  is  scarcely  necessary  to  say  much  of  anything  fur- 
ther on  this  point  at  present.  A  few  matters,  how- 
ever, require  some  attention.  P.  Radbert  (ninth  cen- 
tury) and  others,  in  following  centuries  (p.  132),  to  the 
Council  of  Trent  (1564),  were  successful  in  bringing 
that  gross,  modern  insult  to  the  Catholic  Church  into 
shape,  calling  it  by  the  now  well-known  epithet,  trari- 
substaniiatio7i.  There  it  must  rest,  until  Rome  re- 
pents and  amends,  or  meets  witli  retribution  for  the 
mischief  and  disgrace  she  has  wrought.  The  Sacrifice 
of  the  Mass,  being  a  necessary  outgrowth  of  the  papal 
Church's  great  manufacture  just  named,  needs  only 
small  space  for  its  refutation.  As  the  Trent  Catechism 
puts  it,  this  so-called  Sacrament  was  instituted  by  our 
Lord  at  His  Last  Supper.  Record  is  made,  without 
the  slightest  evidence  or  pretence  of  proof,  that  an 
"  anathema  (was  uttered)  against  all  who  assert  that 
it  is  not  offered  to  God  a  true  and  proper  sacrifice,  or 
that  to  qf^er  means,  nothing  more  than  that  Christ  gives 
Himself  to  be  our  spiritual  food."  The  Catechism- 
maker  further  says,  that,  at  the  Last  Supper,  the  Lord 
"  ordained  the  A^o&tles  priests,  and  commanded  them 

*  These  excerpts  are  taken  from  Bishop  Browne's  "  Exposition 
of  the  Thirty-Nine  Articles"  (pp.  693-700).  Bishop  B.  gives  the 
original  Greeli  and  Latin  of  the  authors  quoted,  with  exact  refer- 
ences to  volume,  page,  etc., — a  practice,  by  the  way,  of  which 
popish  controversialists  do  not  appi'ove,  and  which  they  almost 
uniformly  ignore.    (See  p.  42.) 


POPISH   BLASPHEMOUS   FABLES.  151 

and  their  successors  in  the  ministry  to  immolate  and 
offer  in  sacrifice  His  precious  Body  and  Blood." 
"  The  Sacrifice  of  the  Mass  is  one  and  the  same  sacri- 
fice with  that  of  the  cross."  "  The  priest  offers  this 
sacrifice  in  the  Person  of  Christ,"  and  "  thus  invested 
with  the  character  of  Christ,  he  changes  the  substance 
of  the  bread  and  wine  into  the  substance  of  His  real 
Body  and  Blood." 

llr.   No  wonder  if,  with  lang-uage  of  this  sort  forced 
upon  true  Catholics  in  England,  indignation  and  even 
disgust  found  place  in  their  minds  and  hearts.     The 
English  Liturgy  had  never  been  soiled   by  any  such 
wicked  perversions.     No  wonder  that  the  Church  was 
moved  to  speak,  in  the  plainest  terms,  of  popish  cor- 
ruption of  truth,  and  equally  insolent  efforts  to  gain 
additional  power  and  consequence  in  England.     Arti- 
cle  Thirty    One  deals  with  the  point  in  this  wise  : 
"  The  offering  of  Cbrist  once  made  is  that  of  perfect 
redemption,  propitiation,  and  satisfaction,  for  all  the 
sins  of  the  whole  world,  both  original  and  actual  ;  and 
there  is  none  other  satisfaction  for  sin,  but  that  alone. 
Wherefore,  the  sacrifices  of  masses^  in  the  which  it 
was  commonly  said,  that  the  priest  did  offer  Christ  for 
the  quick  and  the  dead,  to  have  remission  of  pain  or 
guilt,   were  Uasphemous  faUes,   and  dangerous    de- 
ceits.''''     For  readers  and  students  who  wish  to  inform 
themselves  fully  of  early  Church  usage,  in  speaking  of 
the  offering  or  sacrifice  in  the  Lord's  Supper,  and  also 
of  the  frequent  employment  of  the  term  "  altar"  (out 
of  which  term  Romish  writers  strive  vigorously  to  find 
support  for  their  hateful   dogma).  Bishop   Browne's 
excellent  volume  may  properly  here  be  recommended. 


152      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

15.  Altliongh  satisfied  that,  in  the  preceding  pages, 
are  accurately  yet  briefly  set  forth  the  true  meaning 
and  import  of  "  the  Real  Presence"  in  the  Lord's 
Supper,  we  are  not  ignorant  of  the  fact  that  other 
and  more  or  less  discordant  views  have  been  advo- 
cated by  learned  and  godly  men.  The  "high,"  or 
"  advanced,"  ritualists— so  designated — not  being  con- 
tented with  what  is  plainly  set  down  in  the  Prayer 
Book,  and  what  has  been  given  from  Dr.  Jarvis, 
Bishop  Phillpotts,  Bishop  Browne,  and  others,  have 
been  and  are  desirous  of  securing,  in  the  sacrament, 
acknowledgment  of  a  mode  of  presence  of  the  Lord 
which  accords  better  with  their  minds  as  well  as  their 
feelings.  They  hold — to  use  the  words  of  a  late 
American  Episcopal  divine,  Dr.  James  De  Koven — 
that  "  the  inward  part  of  the  Lord's  Supper,  the  Body 
and  Blood  of  Christ,  are  mysteriously,  spiritually,  but 
really,  united  to  the  hread  and  wine,  as  I  believe." 
This  same  learned  gentleman,  at  the  Episcopal  Gen- 
eral Convention,  in  1871,  challenged  those  who  did 
not  accord  with  his  views  to  a  contest,  by  saying,  "  L 
myself  adore,  and  would,  if  it  were  necessary,  teach 
my  people  to  adore  Christ  present  on  our  altars, 
under  the  forms  of  bread  and  wine."  The  challenge, 
(wisely,  we  think)  was  declined,  in  view  of  all  the  cir- 
cumstances. In  some  of  our  large  cities,  "high" 
ritualists  have  churches  and  services  arrans^ed  accord- 
ing  to  their  notion  of  the  fitness  of  things.  The  most 
"  advanced"  vocabulary  is  used,  and  the  Prayer  Book 
language  is  quite  ignored.  It  is  always  low,  or  high,  or 
solemn  "  mass,"  "  matins,"  "  vespers,"  "  compline," 
"  processionals  and  recessionals, "  "  hearing  of  confes- 


HIGH   RITUALISM   OF  THE   DAY.  153 

sions,"  "acolytes,"  ''assistant  cnicifer,"  "censing 
tlie  altar,"  with  appropriate  gorgeous  robes,  berettas, 
crucifixes,  etc,  A  good  many  look  with  alarm  on 
"  high"  ritualistic  performances,  as  indicating  self-will 
jiretty  fully,  and  foreshadowing  grave  trouble  in  the 
near  future.  It  may  be  noted,  in  this  connection,  that 
Dr.  De  K.  (above  referred  to)  died  in  1879.  In  May 
of  that  year  there  was  a  "  requiem  mass"  (of  the  most 
approved  Romish  style)  performed  in  an  Episcopal 
Church  in  Philadelphia,  to  the  delight  of  the  "  ad- 
vanced" ritualists,  and  to  the  pain  and  vexation  of 
Catholic  Churchmen,  who  believe  in  obeying  the  law 
of  the  Church,  in  all  respects,  and  deprecate  the  dis- 
loyal spirit  which  leads  some  of  the  clergy  to  the 
imitating  or  aping  popish  novelties  and  fraud. 

16.  The  number  of  books,  large  and  small,  written 
of  late  years,  and  the  distinguished  bishops  and  other 
clergy,  who  have  taken  part  in  this  fruitful  field  of 
contention,  show  that  there  are  men  of  all  sorts  and 
degrees,  who  have  something  to  say,  from  the  highest 
of  the  high  advocates — as  close  to  Rome  as  they  can 
get  without  toppling  over  into  her  embrace — down  to 
the  baldest  Zuinglian  "no-presence"  folk.  If  the 
reader  be  so  inclined,  and  has  time  and  spirit  to  go 
further,  we  refer  him  to  treatises  and  discussions  on 
the  subject  in  the  Works  of  Richard  Hooker,  Jeremy 
Taylor,  and  Daniel  Waterland,  and  to  the  standard  vol- 
umes of  Joseph  Bingham  on  "  The  Antiquities  of 
the  Christian  Church  ;"  also,  to  Archbishop  "Wake's 
"Commentary  on  the  Church  Catechism,"  Philip 
Freeman's  "  Principles  of  Divine  Service,"  John 
Keble's  "  Eucharistical  Adoration,"  Dean  Howson's 


154      PAPALISM  VERSUS  CATHOLIC  TRUTH. 

"Before  the  Table"— An  Inquiry,  Historical  and 
Theological,  into  the  true  meaning  of  the  Consecra- 
tion Rubric  in  the  Communion  Service  of  the  Church 
of  England — and  Canon  George  Trevor's  "Catholic 
Doctrine  of  the  Sacrifice  and  Participation  of  the 
Holy  Eucharist." 

17.  Having  already  exceeded  the  limits  which  we 
had  marked  out  for  the  present  volume,  we  are  com- 
pelled reluctantly  to  omit  several  topics  of  interest  and 
moment.  We  refer  especially  to  "  Auricular  Confes- 
sion," and  "Celibacy  of  the  Clergy."  These  form 
an  integral  part  of  the  Romish  system,  and  in  their 
practical  working  show  forth  some  of  its  most  odious 
results.  It  is  almost  impossible  to  find  fitting  words 
by  which  to  describe  the  horrible,  devilish  institution 
of  "  the  confessional,"  "  that  cursed  tribunal  (as  one 
vigorous  writer  terms  it),  with  a  priesthood  in  deadly 
hostility  to  the  integrity  of  every  natural  human  rela- 
tionship." It  is  chiefly  to  be  detested,  because  of  its 
necessary  connection  with  subjects,  and  matters,  which 
no  honest,  decent,  right-minded  woman,  no  young 
girl,  in  her  modest  simplicity  and  guilelessness,  can 
listen  to,  from  a  Romish  priest,  without  being  liable 
thereby  to  be  most  grossly  insulted  by  a  foreign  man's 
looks  and  words.  Ryder  and  his  sort  say,  "  the  con- 
fessional is  a  court,  in  which  the  penitent  is  accuser 
and  accused,  and  the  confessor  judge," — as  if  such 
vague,  meaningless  words  touched  the  real  point  at 
issue!  Bishop  Browne  ("  On  the  Articles,"  p.  592- 
596)  speaks  plainly  and  forcibly  of  the  systematic  and 
compulsory  confessional  system  of  the  Romish  Church, 
followed  by  absolution  and  penance.     The  Trent  Coun- 


CONFESSIONAL  AND  ADJUNCTS.  155 

cil  curses  heartily  all  who  deny  it  to  be  a  "sacra- 
ment," and  necessary  to  salvation.  For  a  full  and 
clear  setting  forth  of  the  subject,  see  Dr.  W.  E.  Jelf's 
"  Examination  into  the  Doctrine  and  Practice  of  Con- 
fession" (8vo,  pp.  25-i,  1875).  We  quote  a  single 
passage,  as  to  the  great  danger  and  gravity  of  the 
crisis  now  before  the  true  Catholic  Church  in  Eng- 
land :  "  The  confessional  is  opening  in  this  our  hith- 
erto happy  country  that  same  source  of  superstition 
which  has  flooded  so  many  papal  countries — notably 
France,  Spain,  and  Italy — with  infidelity,  even  in 
minds  not  naturally  indisposed  to  religion,  by  pressing 
Christianity  on  men's  homes  and  hearts  in  a  form 
deeply  repulsive  and  utterly  untrue.  Christianity  has 
no  greater  enemy  than  the  confessional,  perhaps  none 
so  great.  Infidelity  has  no  greater  friend,  perhaps 
none  so  great  as  the  confessional.  In  its  bearing,  too, 
on  individual  religion  its  work  of  demoralization  is 
complete.  It  dries  up  the  springs  of  real  religion,  fills 
up  its  wells  with  rubbish  ;  it  paralyzes  the  energies  of 
individual  spirituality,  and  makes  faith  nothing  more 
than  reason  limping  in  a  priest's  footsteps,  or  reluc- 
tantly dragged  along  by  a  heavy  chain — nothing  more 
than  reason  bowing  its  neck  to  the  ground  and  letting 
a  priest  put  his  foot  upon  it,  instead  of  walking  in  the 
knowledge  of  God,  with  the  uplifted  face  and  the 
firm,  free  step  of  spiritualized,  evangelized  intelli- 
gence." 

18,  Tiie  "  Celibacy  of  the  Clergy,"  while  it  may 
be  claimed  that  it  has  advantages  over  the  Catholic 
Church's  liberty  of  choice  belonging  to  her  priesthood, 
is  a  cunning  scheme  for  securing  allegiance  to  Rome 


156      PAPALiSM  VERSUS  CATHOLIC  TRUTH. 

and  her  creed.  Bishop  Browne  goes  quite  at  large 
into  the  subject.  He  gives  both  the  arguments  in 
favor  of  celibacy,  and  the  stronger  arguments  which 
demonstrate  that  marriage  of  the  clergy  is  divinely 
sanctioned  and  blessed.  As  a  matter  of  expediency, 
it  is  well  no  doubt,  in  various  cases,  for  a  clergyman 
to  live  a  celibate  life  ;  but  to  make  it  compulsory^  in 
each  and  every  instance,  is  simply  outrageous  tyranny. 
Priests  of  Eome  are  but  human  beings  after  all  !  and 
there  is  no  good  reason  ever  yet  given  why  they  should 
not  have  the  consolation  as  well  as  protection  of  a 
Christian  home,  with  wife  and  children.  St.  Peter 
had  a  wife,  and  she  was  (history  tells  us)  of  much  ser- 
vice and  comfort  to  him,  in  his  labors  for  Christ  and 
the  Church.  Is  any  pope  or  priest,  then,  rightly  to 
be  compelled  not  to  have  a  lawful  wife  ?  and  is  the 
utterly  disgraceful  record  of  foul,  beastly  lives  of 
shame  and  crime  to  go  on  and  increase  year  by  year  ? 
The  writer  quoted  above  says  truly,  that  "  the  poison 
of  sacerdotal  education  and  enforced  celibacy  is  the 
slow  poison  which  carries  foul  infection  through  the 
veins  even  of  the  best,  but,  in  the  baser  and  impure, 
stealthily  rots  out  all  that  came  in  with  a  mother's 
milk  or  blood  of  Adam,  and  only  leaves  the  serpent's 
■virus  to  animate  a  human  frame  !" — "  Shall  1  not 
visit  for  these  things  ?  saith  the  Lord  ;  and  shall  not 
My  soul  be  avenged  on  such  a  nation  as  this  ?" 

19.  In  conclusion,  we  ask  the  reader's  indulgence 
for  some  parting  words.  It  is  evident  to  all,  who  use 
their  eyes  and  brains,  that  there  is  no  system  in  the 
world  like  the  papal  system.  It  challenges  the  entire 
race  of  mankind.     Its  claims  have  no  limitations.     Its 


THE  GEEAT  CllISIS   AT  HAND.  157 

aim  is  to  secure  absolute  and  complete  despotism  over 
every  human  beini^,  in  body  and  soul.  This  was 
openly  avowed  by  Pius  IX.  in  1851,  in  an  allocution 
to  his  cardinals,  wherein  he  says,  "  he  hath  taken  this 
principle  for  basis,  that  the  [Romish]  Catholic  Relig- 
ion, with  all  its  Rights,  ought  to  be  exclusively  domi- 
nant, in  such  sort  that  every  other  worship  shall  be 
banished  and  interdicted."  This  is  the  ground  too, 
taken  by  the  Council  of  Trent,  more  than  three  hun- 
dred years  ago,  and  has  never  been  disavowed,  that 
the  jurisdiction  of  the  papacy  reaches  to  civil  officers 
even  though  created  by  imperial  or  royal  authority, 
and  is  rightly  exercised  over  cleric  or  layman,  by 
whatsoever  dignity  pre-eminent,  be  he  Emperor  or 
King.  All  persons  whatsoever  may  be  punished,  and 
if  contumacious,  may  be  smitten  with  the  sword  of 
Anathema.  The  lovers  of  right,  and  the  believers  in 
God's  Holy  Word,  and  God's  truth  therein  written 
and  interpreted  for  mankind  by  God's  One  Holy  Cath- 
olic Church,  in  the  Catholic  Creed,  have  no  alternative. 
They  must  accept  the  papal  monarchy,  as  it  exists,  and 
as  it  has  written  itself  in  the  blood  of  myriads  of  mar- 
tyrs, or  they  must  fight  the  good  fight  of  faith  and 
obedience  to  God's  truth,  at  any  and  every  cost. 

20.  Let  no  one  think,  for  a  moment,  that  this  is  a 
light  matter.  Let  not  the  pious  Presbyterian,  or  Bap- 
tist, or  Methodist,  or  the  member  of  any  one  of  the 
hundreds  of  Protestant  sects,  or  churches  (as  they  are 
termed),  deceive  himself.  God's  Word,  and  God's 
people  for  first  five  hundred  years,  know  of  only  one 
true  Church  of  Christ  our  Lord.  This  must  be  found, 
and  recognized,  and  honestly  obeyed,  by  all  who  pro- 


158  PAPALISII    VERSUS    CATHOLIC    TRUTH. 

fess  and  call  themselves  Christians,  if  it  be  expected 
to  meet  and  overcome  Rome.  The  managers  of  pnpal 
affairs  are  wiser  in  their  generation.  Thej  keep  out 
of  sight  the  janglings  and  discords  among  themselves  ; 
but  unite  heartily  in  the  resolve  to  crush  out  "  here- 
tics" and  "schismatics"  from  off  the  face  of  the 
earth.  They  do  not,  as  yet,  avow  their  full  purpose 
in  regard  to  the  work  to  be  done  by  them  in  these 
United  States  ;  but,  the  establishing  a  new  University 
at  Washington,  increase  in  the  number  of  their  schools, 
and  colleges,  continually  getting  into  the  newspapers 
and  meddling  with  politics,  persistent  efforts  to  obtain 
grants  of  public  money  for  sectarian  uses,  and  espe- 
cially to  obtain  control  of  and  RomaTiize  the  Public 
Schools  of  the  land,  show  clearly  enough  that  they 
mean  (if  they  can)  to  conquer  this  great  Republic,  and 
to  bring  it  into  suhnissioii  and  siibjection  to  the  Pope 
and  the  Jesuits  and  to  the  latest  creed  of  Trent  and 
the  Vatican.  Does  it  not,  then,  behoove  every  one, 
who  values  "  the  liberty  wherewith  Christ  has  made 
us  free,"  to  bestir  himself  and  watch  what  the  tyrant 
"  papalism"  is  striving  to  accomplish  here  ? 

21.  Would  God  that  the  "One  Holy  Catholic 
Church"  were  truly  and  effectively  what  she  ought  to 
be  !  Would  that  she  were  contending  for  the  true 
faith,  by  united  effort,  under  the  blessing  and  support 
of  her  Divine  Head  !  If  the  wretched  discords  of 
Christendom,  its  divisions,  its  continual  denial,  in 
practice,  of  the  Unity  of  the  Church,  its  lack  of  faith, 
zeal,  and  courage,  were  removed,  and  we  were,  as 
Christ's  people  once  were,  "  of  one  heart  and  one 
soul,"  then  indeed  we  might  expect  the  blessing  of 


PEAYER   FOR   UillTY.  159 

the  Lord  to  rest  upon  His  Church,  and  schism  and 
heresy,  whether  popish  or  otherwise,  niio^ht  be  forever 
driven  away. — And  finally,  as  a  last  word,  let  every 
one  join  heartily  in  this  supplication,  from  the  earliest 
Anglican  Liturgy  (1549)  :  "  O  God  the  Father  of 
oar  Lord  Jesus  Christ,  our  only  Saviour,  the  Prince 
of  Peace  :  Give  us  grace  seriously  to  lay  to  heart  the 
great  dangers  we  are  in  by  our  unhappy  divisions. 
Take  away  all  hatred  and  prejudice,  and  whatsoever 
else  may  hinder  us  from  godly  Union  and  Concord  : 
that,  as  there  is  but  one  Body,  and  one  Spirit,  and  one 
Hope  of  our  Calling,  one  Lord,  one  Faith,  one  Bap- 
tism, one  God  and  Father  of  us  all,  so  we  may  hence- 
forth be  all  of  one  heart,  and  of  one  soul,  united  in 
one  holy  bond  of  Truth  and  Peace,  of  Faith  and  Char- 
ity, and  may  with  one  mind  and  one  mouth  glorify 
Thee  ;  through  Jesus  Christ  our  Lord.     Amen.^^ 


Review  and  Synopsis  op  Paut  II. 

Following  tlie  plan  adopted  in  regard  to  Part  I.,  we  give  heie 
a  condensed  view  of  the  matters  dealt  with  in  Part  II.  We  be- 
lieve that  the  reader  will  find  it  to  be  convenient  and  helpful. 

1.  Some  preliminary  remarks  as  to  the  history,  etc.,  of  the 
papacy,  from  the  sixth  century  onward  to  the  Vatican  Gathering, 
1870  (p.  67,  68).  Rome's  great  alternative,  and  the  prospect  be- 
fore the  Catholic  Church  in  the  future  (p.  69,  70). 

2.  Holy  Scripture,  tlic  Word  of  God,  how  treated  by  papists 
(p.  71,  72).  Shocking  insolence  in  attempting  to  set  up  an  "  tin- 
written  Word  of  God,"  as  equal  in  authority  (in  fact  superior)  to 
the  Books  of  the  Bible  (p.  72). 

3.  Insulting  language  as  to  Holy  Scripture,  and  "  unwritten 
traditions"  (p.  72,  73).  Creed  of  Pope  Pius  IV.  quoted,  in  regard 
to  the  Bible  (p.  75).  Defiant  attitude  of  popish  Church  towards 
Holy  Scripture  (p.  75). 

4.  Pope  Leo  I.  quoted  (p.  76).  Also  Dr.  Todd's  "  Testimony 
of  the  Fathers"  on  this  subject  (p.  76).  Romish  boasts  as  to 
scholarship,  etc.  (p.  77).  Translations  hated  and  feared  by  pa- 
pists in  power  (p.  77).  Rheims  and  Douay  Versions  made  under 
compulsion  (p.  78,  79).  Sixtus  Fifth's  ridiculous  Latin  Vulgate. 
Also,  Clement  VIII.  (p.  79). 

5.  Romish  bitterness  against  "private  judgment,"  etc.  (p. 
80).  Position  of  Catholic  Church  in  England  and  America  on 
this  subject  (p.  80,  81). 

6.  Definition  of  "  Catholic  Church"  (p.  82,  83).  "  Unity"  of 
the  Church  (p.  83).  Authorities  quoted  (p.  83,  84).  Papal  arro- 
gance and  preposterous  claims  and  pretences  (p.  84,  85). 

7.  The  Church  of  England,  position  as  to  Rome,  and  Prot- 
estants generally  (p.  86,  87).  Outline  of  Anglican  Church  his- 
tory from  second  century  onward  (p.  87-95).  Romish  encroach- 
ments (p.   88-91).     Resisted  successfully  (p.  90-92). 

8.  Archbishop  Parker's  consecration  (p.  90).  The  popish 
scheme  of  denying  validity  of  Anglican  orders  (p.  91,  92).  Lin- 
gard  quoted  :  Nag's  Head  Fable  and  Lambeth  Record  (p.  92,  93). 


REVIEW   AND    SYNOPSIS.  161 

Papist  intrusion  into  England  (p.  94,  95).  The  Protestant  Epis- 
copal Church  in  the  United  States  (p.  95,  96).  Position  of  Re- 
ligious Organizations  in  the  United  States  (p.  96,  97). 

9.  Ignatius  Loyola's  work  (p.  99,  100).  Secreta  Monita,  (p. 
101).  The  Jesuit  Society,  origin  and  need  of  (p.  98,  99).  The 
Society  a  wonderful  creation  :  position  and  power  of  the  Jesuits 
(p.  100,  101).  Pope's  attempt  at  bravado,  etc.  (p.  103).  Unified 
Italy  (p.  103,  104).  Jesuit  scholarship,  etc.  (p.  104,  105).  Some 
good  men,  etc.  (p.  105,  106). 

10.  Gangauelli's  great  effort  in  suppressing  the  Society  (p. 
107-109).  Apparent  success,  but  real  failure  (p.  109, 110).  Jesuits 
a  necessity  for  Rome's  plans  and  purposes  (p.  110,  111). 

11.  Idolatry  of  the  Church  of  Rome  ;  Cultus  of  the  Virgin 
Mary  (p.  112-124).  Latria,  Dulia,  HyperduUa,  what  ?  (p.  113). 
Nicholas  Wiseman's  pompous  outburst  (p.  113,  114).  Trent 
Catechism  quoted,  teaches  idolatry,  etc.  (p.  114). 

12.  Adoration  of  the  Virgin  Mary  (p.  114).  Bp.  Phillpotts's  Let- 
ters to  Charles  Butler  (p.  115,  116).  Quotations  of  worship  paid  to 
the  Blessed  Virgin  (p.  116).  Thorndyke  and  Mountague  quoted 
(p.  116,  117).  Due  reverence  proper  (p.  118).  "  Pio  Nono's 
Prayer  Book,"  and  other  Romish  Books  of  Devotion  (p.  119, 120). 

13.  Worshii-)  of  Images  and  Relics  (p.  120, 121).  Palmer's  Letters 
to  Wiseman  (p.  123,  123).  Claim  for  modern  miracles  (p.  134). 
Dr.  Jarvis  quoted  (p.  125). 

14.  Purgatory,  Satisfactions,  Indulgences  (p.  126-130).  Strange 
perversions,  etc.  (p.  127-129).  Sale  of  Indulgences  (p.  129). 
Church  of  England's  emphatic  language  (p.  131). 

15.  Romish  Transubstantiation  (p.  132, 133).  The  Holy  Eucharist 
in  primitive  times  (p.  132).  Author  of  the  barbarous  Latin  term 
(p.  133).  Rome's  mode  of  proceeding  an  insult  to  Christians 
(p.  134).  Trent  Council,  and  "  anathemas"  (p.  135).  Pretences  as 
to  "  is,"  and  its  force  (p.  135,  136). 

16.  Dr.  Pusey  and  Co.,  strange  sophistry  (p.  136).  Theodoret 
referred  to  (p.  136).  Also,  G.  S.  Faber  and  Abp.  Tillotson  (p. 
137,  138).  Wild  perversion  as  to  God's  omnipotence  (p.  138,  139). 
Berington  and  Kirk,  and  Romish  disputants  (p.  139, 140).  Philip 
Freeman's  valuable  work  (p.  141).  "Elemental  annihilation" 
(p.  143). 

17.  "  The  Real  Presence"  as  taught  and  held  by  the  Catholic 
Church  (p.  142,  143).     Church  of  England's  teaching  (p.   143). 


162      PAPALISM  VERSUS  CATHOLIC  TKUTH. 

Milner's  impudence  (p.  143).  Dr.  Jarvis's  clear  statements  (p. 
143,  144).  Also  those  of  Bp.  Phillpotts  and  Philip  Freeman 
(p.  145-147). 

18.  Illustrations  from  ancient  fathers,  Ignatius,  Justin  Martyr, 
Irenseus,  Cyprian,  Athanasius,  Chrysostora,  etc.  (p.  147-150). 

19.  Sacrifice  of  the  Mass,  according  to  papists  (p.  150).  Plain 
language  of  Anglican  and  American  Churches  (p.  151).  Larger 
course  of  reading  recommended  (p.  152). 

20.  Other  and  discordant  views  of  "high"  or  "advanced" 
ritualists  in  these  days  (p.  152,  153).  What  is  to  be  the  outcome? 
(p.  152).  Authors  and  books  noted  for  consultation  by  students 
(p.  153). 

21.  Auricular  Confession  and  Celibacy  of  the  Clergy,  and  evil 
results  (p.  154-156).  Some  parting  words  of  warning  and  en- 
couragement (p.  156,  157).  Appeal  to  Christians  for  union  and 
concord  (p.  157,  158).    A  Prayer  for  Peace  and  Unity  (p,  158,  159). 


ECUMENICAL   COUNCILS.  163 


First  Four  General  Councils  of  the  Catholic  Church. 

1.  Council  of  Nice  (Bithynia) :  Summoned  by  the  Emperor 
Constantino  to  meet  on  Pentecost,  June  14,  A.D.  325.  There 
were  318  bishops  present,  with  very  numerous  clergy  and  laity 
(perhaps  in  all  some  1500).  The  Council  was  occupied  specially 
with  crushing  out  the  Arian  heresy.  The  great  Athanasius  was 
present,  though  supposed  to  be  only  twenty  to  twenty  three 
years  of  age.  Twenty  canons  were  adopted,  and  the  session 
closed  on  the  25th  of  July. 

2.  Council  of  Constantinople  :  Summoned  by  the  Emperor 
Theodosius  I.,  May,  381,  purely  Eastern,  especially  for  the  new 
capital  city.  The  fathers  present  numbered  150.  Important 
additions  were  made  to  the  Creed,  i.e.,  the  deity  of  the  Holy  Ghost 
and  His  procession  from  the  Father,  etc.  Hence,  the  Niceno- 
Constantinopolitan  Creed,  commonly  called  the  Nicene  Creed,  is 
the  Faith  of  the  Holy  Catholic  Church.  Seven  canons  were 
adopted. 

3.  Council  of  Ephesus  (Asia  Minor) :  Summoned  by  the  Em- 
peror Theodosius  II.,  June,  431  ;  sat  until  July  31.  About  150 
to  160  members  present.  A  conference  of  members  was  held 
later.  Finally  dissolved  in  October.  Though  too  noisy,  violent, 
and  discreditable,  the  Council  succeeded  in  condemning  the  heresy 
of  Nestorius,  and  passed  eight  canons.  The  Latrocinium  (or 
"  Robbers'  Meeting"),  some  years  later,  consisted  largely  of  ex- 
cited, uncontrollable  monks  and  persons  of  that  sort. 

4.  Council  op  Chalcedon  (on  the  Bosporus,  opposite  Con- 
stantinople) :  Summoned  by  the  Emperor  Marcian,  October  8, 
451  ;  some  500  or  more  members  present,  and  was  in  session  till 
November  1.  Eutychian  mischief,  caused  by  the  Latrocinium 
(449),  was  dealt  with.  Thirty  canons  were  adopted,  the  twenty- 
eighth  being  specially  noticeable,  giving  Constantinople  (as 
"  New  Rome")  the  second  patriarchate  (see  p.  53). 

J^"  Let  the  reader  take  note  that  the  bishop  of  Rome  was  not 
present  at  either  of  these  Councils,  and  had  nothing  to  do  with 
the  calling  of  them,  or  taking  any  part  of  moment  in  the  conclu- 
sions arrived  at.   For  meddlesome  efforts  of  Leo  I.,  see  pp.  52,  53. 

5  and  6.  Two  subsequent  councils  are  generally  accepted  as 
ecumenical,  viz.,  Second  of  Constantinople,  summoned  by  Em- 


164  PAPALISM  VERSUS   CATHOLIC  TEUTH. 

peror  Justinian,  553,  mainly  confinnatory  of  the  Councils  of 
Ephesus  and  Clialcedon  ;  and  the  Third  of  Constantinople,  held 
by  order  of  Constantine  Pogonatus,  680,  which  condemned  the 
Monothelites. 

The  Council  of  Sardica  (344)  in  lUyria  undertook  to  entrust  the 
bishop  of  Rome  with  a  certain  limited  power  of  receiving  ap- 
peals. The  "  Sardican  Canons"  (third,  fourth,  fifth,  especially) 
gave  impetus  to  the  conceit  of  the  bishop  of  Rome  possessing  a 
kind  of  power  over  other  bishops.  The  later  popes  were  not  slow 
to  avail  themselves  of  the  opportunity  thus  opened  to  them  by 
these  canons,  which  Dr.  Barrow  forcibly  characterizes  as  "  the 
most  unhappy  that  ever  were  made  in  the  Church." 


II.  The  Great  Heresies  of  Early  Church  History. 

1.  Arian  (so  called  from  Arius,  presbyter  of  Alexandria).  It 
denied  the  eternal  deity  of  the  Son  by  saying  that  He  was  of  a 
like  or  similar  nature  with  the  Father,  not  of  the  same  nature. 
Tlie  Nicene  Council  gave  its  testimony,  and  insisted  on  tlie  ofioovma 
(homoousia),  the  consubstantiality  of  the  Father  and  the  Son, 
condemning  the  6/ioiovcia  (homoiousia).  Arius  taught  that  the 
Lord  Jesus  was  not  perfect  man  in  body  and  soul,  but  that  the 
Divine  Word  (/It^yof)  was  in  place  of  the  soul.  This  last  was 
known  as  the  Apollinarian  heresy. 

3.  Nestorian  heresy  (so  called  from  Nestorius,  bishop  of  Con- 
stantinople). Disliliing  the  term  Tlieotokos,  or  Deipara  (as  ap- 
plied to  our  Lord's  mother),  Nestorius  held  that  the  Man  Christ 
Jesus  could  only  derive  His  birth  from  His  earthly  parent,  thus 
denying  the  imiou  of  the  two  natures  of  God  and  Man  in  the 
Person  of  Christ.  The  Council  of  Ephesus  declared  that  Christ 
was  but  one  Person,  in  whom  two  natures  are  intimately  united, 
but  not  confounded. 

3.  Eutychian  (or  Monophysite)  heresy,  so  called  from  Eutyches, 
a  presbyter  in  Constantinople.  This  was  the  opposite  extreme 
of  the  Nestorian,  affirming  that  the  divine  and  human  natures  of 
Christ,  being  originally  distinct,  became  afterwards  only  one  nor 
ture.  The  Council  of  Chalcedon  declared  the  Catholic  doctrine 
to  be  that,  "  in  Christ  two  distinct  natures  are  united  in  One 
Person,  without  any  change,  mixture,  or  confusion." 


THE  EARLY  FATHERS,   ETC.  165 


III.  Chief  Fathers  and  Writers  op  the  First  Five 

Centuries. 

(Approximate  Date  as  to  when  flourishing.) 

Apostolic  Fathers  (to  A.D.  100,  and  beginning  of  Second  Cen- 

tury.) 

Clement  of  Rome 80-90 

Ignatius ^^"^ 

Poly  carp 1^8 

Justin  Martyr 150 

Theophilus 168 

Athenagoras I'^O 

Tatian '^'^^ 

Irenseus l"*^ 

Clement  of  Alexandria 200 

Tertullian 310 

Origen 235 

Cyprian 250 

Arnobius   ^^0 

Lactantius 310 

Eusebius ^15 

Athanasius ^^^ 

Cyril  of  Jerusalem 360 

Epiphanius 370 

Basil 374 

Gregory  Nazienzen •  •  •  374 

Ambrose 385 

Chrysostom 398 

Jerome ^"" 

Augustine 410 

Cyril  of  Alexandria 425 

Theodoret 425 

Hilary 425 

Vincent  of  Lerins 434 

Socrates 440 

Sozomen 440 

Prosper 444 


INDEX. 


A. 

Acacius  of  Constantinople,  46. 

Additions  to  and  changes  in  the  popish  creed,  37,  38,  41,  42,  45. 

Adoration  of  the  Blessed  Virgin  Mary,  117,  118. 

"  Advanced,"  "  high"  ritualism  and  ritualists,  56,  152,  153. 

Ambrose,  quoted,  22,  31,  52,  137,  140. 

Anathema  (accursed),  free  use  of,  24,  43,  46,  135,  157. 

Anglican  orders,  90-93.     See  Lingard. 

Anglo-Saxon  people  and  spirit,  85,  88,  89. 

Antioch,  St.  Peter  bishop  of,  16. 

Aquaviva,  General  of  Jesuits,  100. 

Apostles,  "successors"  of,  19. 

Articles,  XXXIX.,  quoted,  131,  142,  143. 

Assumptions,  Assertions,  etc.,  easy  to  be  made  and  abundant, 

17,  18,  20,  37-39,  42,  60. 
Athanasius,  the  great  theologian,  in  Rome,  how  treated,  36 ; 

quoted  by  Theodoret,  137  ;  on  the  Eucharist,  149. 
Augustin,  in  England,  87,  88. 

Augustine,  famous  Latin  father,  31,  45,  76,  140,  149. 
Auricular  Confession,  what  it  is,  154. 
Authorized  Version  of  the  Bible  (1611),  78. 
Avignon,  popes  in,  46. 

B. 

Babylon,  St.  Peter  in,  16,  17. 

Barrow,  Dr.  Isaac,  great  work  of,  32  ;  quoted,  26,  31,  32,  42, 

53,  59. 
Bartholomew,  St.,  Massacre  on  day  of  (1572),  61. 
Basil,  the  Great,  quoted,  31,  76,  137. 
Bellarmine,  Jesuit  doctor,  41,  104,  122,  130. 
Berengar,  54,  142. 


168  INDEX. 

Berington  and  Kirk,  "  Faith  of  [R.]  Catholics,"  33-43  ;  style  of 
controversy,  34-38 ;  great  assurance,  pretence,  garbled  ex- 
tracts, etc.,  41-43  ;  on  transubstantiation,  139. 

Bible,  how  treated  by  papists,  71,  73  ;  join  tradition,  i.e.,  "  un- 
written word,"  to  the  written  Word  of  God,  as  being  equal  in 
authority,  72  ;  disparage  and  insult  the  Bible,  72,  73  ;  wicked 
words  against  by  Trent  and  the  Vatican,  74,  75  ;  papists  taught 
to  hate  all  translations  of  God's  Word,  77,  78. 

Binding  and  Loosing,  25. 

Bingham,  Joseph,  "  Antiquities,"  etc.,  referred  to,  39,  40,  153. 

Boniface  VIII.,  pope,  24,  67. 

Bossuet,  "  Eagle  of  Meaux,"  quoted,  41. 

Bright,  Dr.  W.,  quoted  ("  First  Four  General  Councils"),  53,  68. 

Britain,  the  Church  in,  87. 

Browne,  Bishop  H.,  excerpts  from  his  valuable  work  on  the 
XXXIX.  Articles,  147-150,  154. 

Busenbaum,  H.,  11. 

Butler,  Charles,  Bp.  Phillpotts'  Letters  to,  49,  115,  116. 

C. 

"  Cases  of  Conscience,"  101. 

Catechism  of  Trent  teaches  idolatry,  114,  115  ;  on  "  honor  and 

invocation  of  saints,"  123  ;  sacrifice  of  the  ma.ss,  150. 
Catholic   Church,   the,   82-84  ;  unity  in  faith  and  work  to  be 

sought,  83,  84  ;  prayer  for,  158,  159. 
Celibacy  of  the  clergy,  154-156. 

Chalcedon,  Council  of  (451),  Leo's  legates  at,  52,  53,  163. 
Challoner,  [Bomish]  "  Catholic  Christian  Instructed,"  44. 
Christendom,  sad  state  of,  158. 

Chrysostom,  the  noble  bishop,  quoted,  32,  52,  137,  149. 
Church  Catechism,  quoted,  145,  146. 
Church  of  England,  true  position  and  rights,  86-97. 
Clement,  bishop  of  Rome,  15. 
Clement  of  Alexandria,  76,  148. 
Clement  VIII.,  bungling  pope,  79. 
Clement  XIV.     See  OanganelU. 
"  Concubines  and  harlots"  allowed,  130,  181. 
Confessional,  dangers  of,  154,  155. 
"  Confirm,"  "  stablish,"  meaning  of,  27,  28. 
Constance,  Romish  council  of  (1414),  142. 


IKDEX.  169 

Constantinople,  see  of,  Dr.  Bright's  remarks  on,  53  ;  councils 

held  in,  163. 
Cook,  Canon,  quoted,  17. 
Councils,  the  Four  General  or  Ecumenical,  163. 
Coverdale's  Bible,  78. 

Coxe,  Bishop  A.  C,  "  Institutes  of  Christian  History,"  93. 
Cranmer,  Abp.,  quoted,  144. 
Cultus  of  the  Virgin.     See  Mary,  Saint. 
Cusanus,  Cardinal,  quoted,  26. 

Cyprian,  martyr-bishop,  quoted,  31,  33,  36,  51,  76,  140,  148. 
Cyril  of  Alexandria,  33,  53,  76,  140. 
Cyril  of  Jerusalem,  76. 

D. 

Dark  Ages,  67,  68. 

Decretals  of  popes,  forged,  11,  61. 

Denominations  or  churches,  rights  of,   under  laws  of  United 

States,  96. 
DeKoven,  Dr.  J.,  views  of,  153  ;  "  requiem  mass"  for,  153.; 
Dens,  Peter,  11,  123. 
Devotion,  Books  of  Eomish,  119,  130. 
"  Discipline  of  the  Secret,"  140,  141. 
Dogmas  of  Trent  and  the  Vatican,  10,  11,  23-25,  42,  69,  74,  96, 

133,  135. 
Dominicans  and  Franciscans,  Southey's  verdict,  99. 
Donation  of  Constantino,  forged,  11,  61. 
Douay  Bible  (1609),  78,  79. 
Dulia,  what  ?  113,  131. 

E. 

Edward  VI.,  reign  of  and  progress  of  affairs,  90. 

"  Elements"  of  bread  and  wine  in  the  Lord's  Supper,  144,  145. 

England,  Church  of,  86-95  ;  national  church,  by  whom  founded, 

87,  88  ;  papist  schemes  against,  89,  93  ;  Articles  of  quoted,  131, 

143,  143. 
Ephesus,  Council  of  (431),  163. 
Epiphauius  of  Cyprus,  referred  to,  35. 

Eucharist,  Holy,  discordant  views  of  the  day  respecting,  153. 
Eusebius,  the  historian,  35. 
Evil  motives  not  imputed,  10. 


170  INDEX. 


F. 


Faber,  G.  S.,  on  claim  of  pope  Victor  I.,  51 ;  on  transubstantia- 
tion,  137. 

Facts  and  truths  sought  for,  10. 

Fathers,  early,  testimony  of,  31,  32  ;  quoted,  as  to  primitive  doc- 
trine of  the  Lord's  Supper  or  Holy  Eucharist,  147-150. 

Fault-finding  by  Berington  and  Kirk,  impertinent,  39,  40. 

Felix  II.  and  fatal  year  of  schism  (484),  46. 

Fisher,  bishop,  quoted.  128,  129. 

Forgeries,  popish,  11. 

Freeman,  Philip,  on  popish  and  on  Catholic  teaching  as  to  the 
Holy  Eucharist,  141,  142,  146,  147,  153. 

G. 

Qanganelli.  pope  Clement  XIV.,  murdered,  107.     See  Jesuits. 

Gelasius  II.,  pope  (1118),  quoted,  140. 

Gladstone,  W.  E.,  quoted,  12,  25,  95. 

Gospel  texts,  claimed  by  papists,  fully  examined,  21-32. 

Greek  and  Oriental  Churches,  44,  45. 

Great  papal  schism  (1378-1417),  46. 

Gregory  I.  (pope),  52,  87. 

Grier,  Dr.  R.,  exposure  of  Milner,  43. 

"  Guide  (i.e.,  poj^ish)  necessary,"  40. 

H. 

Hagenbach,  referred  to.  111,  133. 

Hammond,  C.  E.,  Liturgies,  Eastern  and  Western,  40. 

Hart,  Richard,  "  Ecclesiastical  Records"  referred  to,  88. 

"  Head  of  the  Church,"  the  Lord  appointed  none,  20. 

Headship  and  supremacy  claimed  for  St.  Peter,  19,  20. 

Henry  VIII.  (England),  89,  90. 

Heretics,  11 ;  to  be  exterminated,  10,  45,  53,  85,  97,  130  ;  great 

heresies  and  heretics  of  early  ages,  163. 
Hildebert  of  Tours,  133. 
Hosius,  Cardinal,  referred  to,  45. 
Howson,  Dean,  "  Before  the  Table,"  referred  to,  153. 
Huguenots,  slaughtered,  61. 
Humbert,  king  of  Italy,  and  the  pope,  104. 
Hyperdulia,  what  ?  113,  121. 


INDEX.  171 

I. 

tdoTatry  of  Church  of  Rome,  patent  to  all  men,  113,  113 ;  at- 
tempted befooling  people  by  distinctions,  etc.,  113. 

Ignatius,  on  the  Eucharist,  147. 

Images  and  relics  worehipped,  120-122. 

Immaculate  Conception  of  the  Virgin  Mary  (1854),  37,  43. 

Infallible  interpreter,  75. 

Infallible  teaching,  38  ;  useless,  41  ;  Dr.  Todd's  statement,  76. 

Inquisition,  murders  by  the,  58,  61. 

Invocation  of  saints,  123. 

Irenseus,  35  ;  on  the  Eucharist,  148. 

"  Is,"  pretence  as  to  meaning  of,  136. 

Italy,  and  her  course,  103  ;  king  and  kingdom  of,  hateful  to 
pope  and  Jesuits,  103  ;  "  unified"  Italy,  103,  104. 

J. 

James,  Thomas,  "  Bellum  Papale,"  79. 

Jarvis,  Dr.  S.  F.,  "  Reply  to  Milner,"  43  ;  forcible  words  of,  93  ; 
experience  as  to  two  heads  of  John  Baptist,  125  ;  on  the  Real 
Presence,  144. 

Jelf,  Dr.  R.  W.,  on  Confessional,  its  dangers,  etc.,  154. 

Jerome,  referred  to,  as  to  St.  Peter  being  in  Rome,  18,  28  ;  on 
the  Eucharist,  149. 

Jesuits,  Society  of,  when  founded,  98,  99  ;  opportune  time.  99 ; 
rapid  increase  causes  alarm,  101,  102  ;  training  and  skill,  104  ; 
as  to  honesty,  being  good  men,  etc.,  106  ;  made  away  with  pope 
Clement  XIV.,  107  ;  suppressed  by  pope  C,  1773  ;  resurrected 
by  Pius  VII.,  1814,  107-110  ;  expelled  by  all  nations  and  peo- 
ples (except  United  States  of  America),  108  ;  Brief  for  their 
suppression,  108,  109  ;  wealth  and  power,  109,  110  ;  too  neces- 
sary to  Rome  to  be  dispensed  with,  110  ;  who  can  see  the  end  as 
yet?  Ill ;  books  well  worth  consulting,  111. 

Jewell,  Bishop,  challenge  to  papists,  47  ;  Apology  for  the  Church 
of  England,  47. 

Jews,  an  active,  busy  race,  13,  14. 

John,  St.,  no  "  successor,"  19. 

John  the  Baptist,  St.,  two  heads  of,  125. 

Julius,  bishop  of  Rome,  conduct  of  towards  Athanasius,  36. 

Justin  Martyr,  referred  to,  35  ;  on  the  Eucharist,  148. 


ITZ  i:^DEX. 


K. 


Keble,  John,  on  "  Eucharistical  Adoration,"  153. 

Kenrick,  P.  R.,  on  petra,  i.e.,  (as  he  held)  St.  Peter's  "  confession 

of  faith,"  23  ;  assault  on  Anglican  Church  orders,  93,  93. 
Keys,  Power  of  the,  25,  26. 

Lambeth  Register,  93. 

Lanfranc  (eleventh  century),  138. 

Lateran  Council  (1216),  work  of,  130. 

Latria,  Dulia,  Hyperdulia,  what  ?  113,  121. 

Latria  (honor  due  to  God)  given  to  relics,  etc.,  122, 

Laynez,  Jesuit  general,  100. 

Leo  I.  bishop  of  Rome,  character  and  efforts,  52,  53,  67 ;  ex- 
travagant words  of,  53  ;  services  to  the  people  of  Rome,  53  ;  on 
value  of  Scripture  doctrine,  76  ;  Leo's  legates,  52. 

Leo  X.,  pope,  course  of,  129. 

Leo  XII.,  slanders  vernacular  translations  of  the  Bible,  73. 

Leo  XIII.,  aud  liberty  of  conscience,  103. 

Lightfoot,  Bishop,  quoted,  15. 

Liguori.  A.,  "  Glories  of  Mary,"  etc.,  11,  123. 

Lingard,  the  Romish  historian,  upholds  the  validity  of  Anglican 
orders,  93. 

Linus,  bishop  of  Rome,  15. 

Littledale,  Dr.,  determined  foe  of  popery,  56. 

Liturgies,  Ancient,  39,  40. 

"  Lovest  thou  Me  ?"  28-32. 

Loyola,  Ignatius,  founder  of  the  Jesuits,  99,  100. 

Luke,  St.,  Berington  and  Kirk's  impudent  fling  at,  40. 

Luther,  Martin,  translation  of  the  Bible,  77. 

Lying  and  lies,  56,  57,  58,  61,  144. 

M. 

Magna  Charta,  89. 

"Manducation,"  141. 

Manning,  H.  E.,  "  temporal  sovereignty  of  popes,"  25. 

Martyrdom  of  St.  Peter  and  St.  Paul,  18. 

Mary,  St.,  the  Virgin,  worshipped,  115-118;  "superabundant 

satisfactions"  of,  115  ;  cultus  of,  found  everywhere,  117,  118  : 

fit  reverence  due  to,  118. 


I5TDEX. 


173 


Mary  ("  bloody  Mary"),  queen,  90. 

Mass,  sacrifice  of,  what  it  means,  150,  151. 

Maynootb,  popish  college,  grant  to,  94. 

Mediaeval  Ages  and  Chureh,  34,  46,  55,  61,  67. 

Mendham,  Dr.  J.,  referred  to,  and  quoted,  111,  114,  131,  136. 

Middle  Ages  and  Dark  Ages,  67. 

Milner,  John,  Romish  controversialist,  character  and  work  of, 

43,  44  ;  "  triple  brass  and  effrontery"  of,  45  ;  assault  on  Bp. 

Jewell,  47  ;  dishonesty  and  ignorance,  49  ;    on  indulgences, 

satisfactions,  etc.,  126,  129  ;  scored  by  Dr.  Jarvis,  144. 
Miracles,  modem,  affirmed  to  be  abundant  in  Romish  Church, 

124,  125. 
Mountague,  Bp.,  quoted,  as  to  idolatry  in  Church  of  Rome,  117. 
Murder,  when  allowable,  58. 

N. 

Nag's  Head,  pretended  ordination,  92. 

Newman,  John  Henry,  pervert  to  Rome  (1845),  remarks  on  his 
career,  books,  etc.,  54  ;  appellative  for  Jesuits,  55  ;  on  devel- 
opment of  doctrine,  55  ;  on  lying,  58  ;  on  Romish  miracles, 
124  ;  specious  fallacy,  as  to  "  Protestant  assumption,"  125. 

Nicene  Creed,  44,  71. 

Nice,  Council  of  (325),  163. 

O. 

•'  Old  Catholics"  movement,  69. 

Omnipotence  of  Almighty  God,  what  it  is,  and  what  it  is  not, 

138,  139. 
Origen,  quoted,  35,  36,  76. 

P. 

Pallavicini,  quoted,  131. 

Palmer,  William,  "  Letters  to  N.  Wiseman,"  on  Romish  errors, 

etc.,  120  ;  on  idolatry  largely  practised,  120-125. 
Papal  intrusion  into  England,  94,  95. 
Papal  court,  corruption  of,  46. 
Papal  monarchy  and  tyrants,  25,  34  ;  papal  monarchy,  56,  67, 

72,  98. 
Parker,  Archbishop  of  Canterbury,  90. 
Paschal  and  Martin  V.,  "  high  talk,"  89. 
Paul,  St.,  Epistle  to  the  Romans,  15  ;  in  Rome,  16,  18  ;  Epistles 


174  INDEX. 

of,  16  ;  no  "  successor,"  19  ;  rebukes,  St.  Peter,  27  ;  said  to  be 
"subordinate,"  28;    faulted  by  B.  and  K.,  39,  40;    visited 

Spain,  very  possibly,  87  ;  martyred,  87. 
Pearson,  Bishop,  "  Exposition  of  the  Creed, "  quoted  and  refer- 
red to,  15,  32,  83,  118. 
Pentecost,  a  great  feast,  13,  14. 
Persons,  no  attacks  on,  10. 
Peter,  St.,  question  as  to  his  connection  with  the  Church  in 

Rome,  15  ;  no  certainty,  16  ;  accepted  tradition  that  he  went 

to  Rome  and  died  there,  16-18  ;  query  as  to  "  successors,"  18  ; 

Petros  and  petra,  meaning  of,  21-23  ;  primacy,  what  it  was,  24  ; 

said  to  be  superior  to  St.  Paul,  27,  28  ;  the  Lord's  question  to, 

28-30  ;  closing  years  of,  30  ;  "  merits"  of,  60, 
Peter  of  Blois,  133. 
"  Petrine  Claims"  (Littledale),  56. 
Phillpotts,   Bishop,  Letters  to  Charles  Butler,  49,  115,  116  ;  on 

idolatry  of  papists,  115,  116  ;  quotes  Bishop  Fisher,  128,  129  ; 

on  the  Real  Presence,  145. 
"  Pio  Nono's  Prayer  Book"  (Milner),  full  of  idolatrous  language, 

119,  120. 
Pius  IV.,  Creed  of,  38,  75,  126. 
Pius  VII.,  46  ;  resurrected  the  Jesuits  (1814),  110. 
Pius  IX.,  daring  words  of,  156,  157. 
"  Plain  Reasons"  (Littledale),  56. 
PontiflE,  Roman,  "  infallible,"  24. 
Pope's  infallibility  (1870),  37,  75,  139. 
Pope's  intervention  desired  by  some,  93. 
Pope's  supremacy.  Dr.  Barrow  on,  59  ;   revelation  from  God 

needed  to  establish,  59. 
Popish  priests  infallible  teachers,  38,  39. 
Porter,  President,  on  Jesuit  education.  111. 
Portugal,  Don  Carlos  snubbed  by  the  pope,  104. 
Power  of  the  Keys,  25,  26. 
Pretensions,  wicked,  39,  40. 
Primacy  of  St.  Peter,  24. 
"Private  judgment,"  hated   by  Romish  hierarchy,  80;   Holy 

Scripture  slandered  by  popish  disputants,  80,  81. 
"  Privileges  of  Peter,"  18,  28. 

Protestant  Episcopal  Church  in  the  United  States,  95,  96. 
"  Protestant  heretics,"  45,  96,  97, 


INDEX.  175 

Purgatory,  Romish,  why  invented,  126 ;  Baltimore  Catechism 

quoted,  128. 
Pusey,  Dr.,  strange  statement  and  argument,  136. 

Q. 

Queen  Elizabeth  of  England,  90-92. 

K. 

Radbert,  Peter  (ninth  century),  150. 

Rati'amn's  book,  valuable,  132. 

"Real  Presence,"  popish  view  condemned,  142,  143;  the  true 
doctrine,  143. 

"  Received,"  "  delivered"  (St.  Paul),  popish  notion  of,  39. 

Relics,  worshipped,  122. 

Religious  orders  in  Romish  Church,  99,  101. 

Review  and  Synopsis,  Part  I.,  62-64. 

"    II.,  160-162. 

Rheims  New  Testament,  on  St.  Paul's  rebuking  St.  Peter,  27. 

Rheims  Version  of  New  Testament,  78  ;  Douay  Version  of  Old 
Testament,  78,  79. 

"  Rock,"  who  or  what  meant  by  this  ?  21,  22. 

Rome,  planting  of  Church  in  city  of,  13-15  ;  made  up  of  Jews 
and  Gentiles,  15  ;  "  spots  of  light"  in  history  of,  68. 

Romanists,  English,  numerous  and  strong,  94,  95. 

Romish  system  of  religion,  popery,  papalism,  etc.,  9-11,  69  ; 
"  biding  its  time,"  97. 

"Royalties  of  Peter,"  68. 

Rufinus  (third  century),  76. 

Ryder,  H.  I.  D.,  his  book,  etc.,  50-61  ;  attempt  to  answer  Little- 
dale's  "  Plain  Reasons,"  56  ;  glorification  of  the  Romish  Church, 
60  ;  his  book  of  no  great  moment,  extravagant  claims,  etc., 

60,  61. 

S. 

"  Sacrifice  of  the  Mass,"  shocking  impiety,  150,  151. 
Sardican  canons,  help  to  popery,  61,  164. 
"Satisfactions,"  what?  128. 
Schismatics,  Romish,  in  England,  94,  95. 
Scotus  Erigena,  J.  (ninth  century),  133. 

Scripture,  Holy,  71-81  ;  popish  charge  against,  of  darkness, 
difficulty,  etc.,  72-74. 


176  INDEX. 

Scripture  texts  used  by  papists,  21-30. 

Seabury,  Dr.  S.,  on  Church  of  England,  91, 

"  Secular  arm,"  what  meant  by,  61. 

Sixtus  V.  and  Clement  VIII.,  shabby  treatment  of  the  Vulgate,  79. 

"  Society  of  Jesus,"  i.e.,  the  Jesuits. 

Socrates,  the  historian,  35. 

Southey,  Robert,  on  Milner  and  company,  42,  49,  99. 

"  Speaking  authority,"  according  to  papists,  41. 

St.  Matthew,  St.  Luke,  St.  John,  critical  examination  of  texts 

quoted  from,  by  papists,  21-32. 
"  Statutes"  against  popish  impositions,  88,  89. 
Stephen,  bishop  of  Rome  (middle  of  third  century),  "  idiot" 

claim  of,  51,  52. 
"  Strangers  of  Rome,"  14. 
"  Successors"  of  St.  Peter,  18,  28. 
"  Supreme  Judge  in  controversy,"  32. 
System  of  Romish  religion,  9-11,  69,  156, 

T. 

Taxse  Camerse  Apostolicse,  vile  book,  130,  131. 

"  Teaching  by  word  of  mouth,"  B.  and  K.'s  notion  as  to,  40,  72. 

"  Temporal  Sovereignty"  of  popes,  25. 

TertuUian,  35,  37,  76,  148. 

Theodoret,  quoted,  35,  136,  137,  149. 

Thorndyke,  Dr.,  as  to  idolatry  in  the  Church  of  Rome,  116,  117. 

Tillemont,  Romish  critic,  16. 

Tillotson,  Archbishop,  quoted,  137,  138. 

Todd,  J.  H.,  Testimony,  etc.,  76. 

Tradition,  exalted  by  papists,  74. 

Transubstantiation,  a  Romish  manufacture,  132  ;  insult  to  all 
Christian  people,  no  foundation  but  in  a  priest's  word,  133- 
135  ;  curses  freely  bestowed,  135  ;  fallacy  of  appeals  to  God's 
almighty  power,  138,  139  ;  condemned  by  the  Church  of  Eng- 
land, 143. 

Translations  of  the  Bible,  popish  view,  72,  73  ;  value  of  at  the 
Reformation,  77  ;  hated  by  papists,  77,  78. 

Trent,  Council  of  (1545-1563),  74,  133,  135,  154,  157. 

Trevern's  pitiful  plea,  123. 

Trevor,  Canon,  on  the  Eucharist,  153. 

Tyndale's  Version  of  Greek  New  Testament,  78, 


INDEX.  177 

U. 

"  Unanimous  consent"  of  tlie  Fathers,  what?  23. 

United  States,  policy  of  as  to  Religious  Denominations,  96  ;  Prot- 
estant Episcopal  Church  in,  95,  96. 

Unity,  prayer  for,  111. 

"  Unwritten  word,"  held  to  be  equal  to  God's  own  "written 
Word,"  72. 

Urban  II.,  pope,  129. 

Use,  Holy  Scripture  of  "no  use"  in  certain  cases,  say  Bering- 
ton  and  Kirk,  40. 

V. 

Vasquez  (1600)  quoted.  122,  123. 

Vatican  Gathering  (1870),  decrees  of,  11,  23-25,  42,  69,  75. 

"  Veneration,"  what  ?  113. 

"Venial  sins,"  what  ?  128. 

Victor  I.,  pope,  51  ;  a  "  successor"  of  St.  Peter,  51. 

Victor  II.,  pope,  sale  of  indulgences,  129. 

Vincent  of  Lerius  (fifth  century),  35. 

Virgin,  the  Blessed.     See  M(tnj. 

Visible  Church,  visible  head,  the  fancy  of,  20. 

Vulgate,  Latin,  how  treated.     See  Sixius  V. 

W. 

Wake,  Archbishop,  referred  to,  153. 

Watson,  "  Important  Considerations,"  111. 

Whitby,  Council  of  (England)  favored  Home,  88. 

Whittingham,  Bishop,  and  Jewell's  Apology,  47. 

William,  the  Conqueror,  88. 

Williams,  Bishop,  Notes  on  Bishop  Browne's  Exposition  of  the 
Articles,  132,  133. 

Wiseman,  N.,  schismatic  intruder  into  England,  95  ;  flourishes 
and  pompous  outburst  as  to  idolatry,  113.  See  Palmer's  Let- 
ters to  Wiseman. 

"  Word  of  mouth  teaching,"  38-40,  72 

Wyckliffe,  translation  of  New  Testament  into  English,  77,  78. 


TWO  WORKS  FOR  BIBLE 

READERS. 


A  Handbook  of  Biblical  Difficulties ;  or,  Reasonable  Solu- 
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the  one  hand  the  manufacturer  of  difficulties,  and  not  shrinking, 
on  the  other,  from  such  as  are  real.'' — The  Church  Press. 

Echoes  of  Bible  History.  By  W.  Pakenham  Walsh,  D.D., 
Bishop  of  Ossory.  With  fifty  illustrations.  i2mo,  cloth, 
$1.50. 

"  It  is  a  valuable  work,  and  we  do  not  know  where  so  much 
knowledge  can  be  obtained  concerning  recent  discoveries,  in  so 
small  a  compass." — Church?nan. 

"  Very  little  that  has  occurred  in  the  annals  of  Biblical 
Archaeology  during  tlie  last  half  century  is  here  omitted." — The 
Critic. 


THOMAS  WHITTAKER, 
2  and  3  Bible  House,        -        -        New  York. 


A  GREAT   WORK    FOR    BIBLIOPHILES 
AND    BIBLE    STUDENTS 

Early  Bibles  of  America 

A  Descriptive  Account  of  All  Bibles  Published  in  the 
United  States,  Mexico  and  Canada 

By  JOHN   WRIGHT,   D.D. 

RECTOR  OF  ST.  PAUL'S  CHURCH,  ST.  PAUL,  MINN. 

THIRD   EDITION,  REVISED  AND  ENLARGED 
Octavo,  Half-Leather  Binding,  Gilt  Top,      -      •      Price,  $3.00  Net 


"In  the  present  edition  of  this  interesting  book,  Dr.  Wright  has 
virtually  rewritten  the  original  work,  and  has  added  to  it  sixteen  entirely 
new  chapters,  and  has  introduced  thirty-three  new  illustrations,  which 
2.X&  facsimile  reproductions  of  pages  of  old  American  Bibles.  The  labor 
he  has  expended  upon  the  task  shows  it  to  have  been  a  real  labor  of  love. 
With  exemplary  patience  he  has  collected  all  the  information  which  is 
now  attainable  of  the  Eliot  liibles,  the  Saur  Bible,  the  Aitken  Bible, 
the  first  Douay  version,  the  Thomas  Bible,  the  Collins  Bible,  the  first 
Bible  published  in  New  York,  the  translation  from  the  Septuagint,  the 
first  Hebrew  Bible,  the  first  translation  from  the  Syriac,  early  editions  of 
the  Greek  Testament,  early  German  Bibles,  paragraph  Bibles,  pro- 
nouncing Bibles,  and  Indian  Bibles,  grouping  under  these  and  other 
headings  a  wonderful  amount  of  curious  information.  In  short,  the 
work  is  a  thesaurus  of  the  American  Bibliography  of  texts  and  editions 
of  the  Sacred  Scriptures,  and  it  is  so  complete  that  it  is  not  likely  to  be 
superseded  by  any  other  similar  work." — The  Church  Standard. 

"  Collectors  of  American  books  and  students  of  the  history  of  the 
Bible  in  America  will  find  Dr.  Wright's  work  simply  indispensable." 

—  The  Boston  Beacon. 

"Bishop  Phillips  Brooks  called  the  first  edition  'a ^thorough  and 
satisfactory  piece  of  work  that  will  attract  many  readers.'  Scholars  all 
over  the  world,  like  EUicott,  of  England,  and  Ebers,  of  Germany, 
praised  it.  But  this  superb  edition  more  than  doubles  the  usefulness 
of  the  former." — Mail  and  Express,  New  York. 

"  It  scarcely  need  be  said  that  the  new  edition  of  Dr.  Wright's  work 
is  what  the  first  was  not— a  valuable  addition  to  a  branch  of  bibliographical 
literature  that  is  exceptionally  rich  in  editions  and  in  perplexing  problems. 
Special  chapters  have  been  prepared  on  Mexican  and  Canadian  Bibles, 
and  the  author  has  endeavored  to  make  his  work  the  more  reliable  by 
visiting  most  of  the  collections  where  noted  Bibles  are  preserved.  The 
work  is  well  printed  and  bound."— Z'/z^-  Evening  Post,  New  York. 

THOMAS  WHITTAKER,   Publisher 
2  and  3  Bible  House  -  -  New  YorK 


CANON    FARRAR'S    SERMONS. 


I. 

EVERY-DAY   CHRISTIAN    LIFE; 

Or,  Sermons  by  the  Way. 

"  These  sermons  by  Canon  Farrar  are  the  ordinary  discourses  of  a  parish  priest 
to  a  customary  congregation.  They  are  upon  subjects  of  every-day  hfe.  There  is 
no  wide-ranging  speculation  among  them  ;  nothing  to  gratify  the  seeker  after  sug- 
gested heresies,  or  at  least  the  novelties  of  modern  rationalism.  But  they  are  very 
delightful  sermons  to  read — full  of  tender  thought  and  happy  suggestion,  and  written 
in  a  style  which  when  the  English  clergy  do  attain  it  is  one  of  the  happiest  known  to 
the  pulpit.  As  the  other  extreme  of  English  preaching,  the  dead-and-alive  manner  of 
mere  perfunctory  talk  is  hateful  to  the  last  degree,  so  is  this,  its  opposite,  peculiarly 
pleasant." — The  Churckinun. 

II. 

TRUTHS   TO   LIVE   BY  : 

A  Companion  to  "  Every-Day  Christian  Life." 

i2mo,  cloth,  $1.25. 

"  This  is  a  volume  of  practical  sermons  written  in  a  style  free  from  mere  technical 
language.  The  discourses  are  just  what  Dr.  Farrar  claims  them  to  be — simple  pastoral 
sermons.  They  deal  mainly  with  doctrinal  and  fundamental  subjects  as  they  represent 
an  attempt  '  to  make  clear  some  of  the  most  essential  truth  of  Christian  faith.'  " 

—  T/ie  Observer, 

IV. 
THE   VOICE   FROM   SINAI: 

Sermons  on  the  Ten  Commandments. 

Svo,  cloth,  $1.50. 

"  With  such  a  subject  and  so  fertile  a  mind  to  present  it,  the  warnings  of  Sinai 
cannot  fall  unheeded  upon  any  one  who  reads  Canon  Farrar's  presentation  of  them. 
Indeed,  one  who  did  not  know  the  author's  own  views  on  certain  subjects  would  get 
no  inkling  of  them  here.  These  sermons  are  a  clear,  exact,  earnest  and  orthodox  pres- 
entation of  the  great  ten  words,  and  deserve  only  words  of  commendation." 

—  The  Interior, 


SERMONS  ON  THE   LORD'S  PRAYER: 

Uniform  with  "  The  Voice  from  Sinai." 

Svo,  cloth,  $1.50. 

"  The  attractiveness  of  the  preacher  may  be  judged  not  a  little  by  the  sermons  of 
this  volume.  There  are  eighteen  of  them  in  all,  the  first  one  having  for  its  text, 
•After  this  manner  pray  ye,'  and  the  last  two  having  for  their  subject  'Amen.'  To 
each  one  of  them  the  author  brings  the  fulness  of  his  ripest  years,  and  a  wealth  of 
historical  allusion,  poetical  quotation,  and  deep  spiritual  fervor,  which  makes  all  his 
writings  so  attractive." — The  Golden  Rule, 


THOMAS    WHITTAKER, 
2  and  3  Bible  House,  -  -  New  York. 


STUDIES  IN  THE  BOOK  OF  ACTS. 

By  the  Right  Rev.  J.  Williams,  D.D.,  LL.D.     8vo,  cloth^ 

price,  $1.50. 

"  It  is  a  great  boon  to  the  Church  that  the  Presiding  Bishop  Iws. 
consented  to  give  to  the  public  his  lectures  on  tlie  Book  of  Acts." 

—  TAt'  Churchman. 

"  A  very  important  contribution  to  the  early  history  of  the  Church, 
and  one  which  will  lay  all  teachers,  especially  those  who  have  to  do  with 
that  period,  under  lasting  obligations." — Sf.  Andrew's  Cross. 

"  He  does  not  dogmatize  on  uncertainties,  though  he  is  positive  and 
clear. " —  T/ie  Literary  World. 

"  The  fragmentary  and  desultory  way  in  which  Scripture  is  too  often 
read,  is  not  the  way  by  which  it  is  to  be  understood.  To  read  a  con- 
tinuous history,  like  that  in  the  Acts,  in  this  manner,  there  is  no  possibility 
of  knowing  its  meaning.  So  one  object  the  distinguished  author  has  is, 
without  commenting  upon  verses,  to  put  its  history  before  the  reader  so 
as  to  be  understood  as  history.  He  divides  his  volume  into  four  parts — 
'  The  Fifty  Days,'  '  The  Birthday  of  the  Christian  Church,'  '  The 
Mission  to  the  Jews,'  and  '  Preparations  for  the  Mission  to  the  Gen- 
tiles.'    Another  volume  will  tell  its  further  history." 

— Southern  Churchman. 

"  It  was  a  very  happy  thought  which  led  the  writer  to  undertake  to 
favor  a  more  natural,  orderly  and  intelligent  perusal  of  the  Acts  of  the 
Apostles.  He  truly  says  that  no  man  would  dream  of  reading  ordinary 
history,  whether  ecclesiastical  or  secular,  in  llie  fragmentai7  and  desul- 
tory way  in  which  many  read  the  Acts  of  the  Apostles. " 

— Congregationalist. 


THOMAS   WHITTAKER, 

2    AND    3     Bible    House,    Nena,'    York. 


DIABOLOLOGY. 


THE  PERSON  AND  KINGDOM  OF  SATAN. 


The  Bishop  Paddock  Lectures  for  1889. 

By  the  Rev.  Edward  H.  Jewett,  D.D.,  LL.D.     Second 
Edition.     lamo,  cloth,  $1.50. 

Contents  :  Lecture  I. — Introductory.  Lecture  IL — Moral  Proba- 
tion. Lecture  III. — Satanic  Personality  Lecture  IV. — Parsee  and 
Hebrew  Views  Compared.  Lecture  V. — Christ's  Teaching  with  Regard 
to  Evil  and  the  Evil  One.  Lecture  VI. — The  Sixth  Petition  of  the 
Lord's  Prayer. 

"  The  lectures  are  timely  and  able,  and  ought  to  have  a  strong  in- 
fluence in  counteracting  the  pernicious  and  baseless  modern  theory  that 
Satan  is  only  the  personification  of  a  mere  force.  The  author's  reason- 
ing is  unanswerable  ;  he  always  is  fair  to  opponents,  and  he  has  done 
good  and  abiding  service.  His  pages  are  especially  rich  in  researches 
and  comparisons  which  bring  out  the  differences  between  the  Hebrew 
and  the  Parsee,  or  other  beliefs  in  regard  to  Satan  and  evil  spirits  in 
general.  He  seems  to  quite  disprove  the  hypothesis  that  the  Jews  bor- 
rowed the  ideas  of  the  Persians  on  these  subjects." 

—  The  Congregationalist. 

"  He  has  carefully  and  critically  examined  the  various  views  and 
teachings  on  this  subject  to  bring  out  with  great  logical  clearness  the 
truth  of  the  personality  of  Satan  as  taught  in  the  New  Testament  as 
well  as  in  the  rest  of  Holy  Scripture." — T/ie  Chunhmaji. 

"The  author  desei-ves  credit  for  the  boldness  and  clearness  with 
which  his  investigation  is  conducted.'" — The    Virginia  Sent.  Magazine. 

"Although  written  primarily  for  the  scholarly  public,  the  style  is 
simple  and  the  language  clear  and  easily  comprehensible  by  the  ordinary 
reader." — The  Philadelphia  Press. 

"  This  volume  discusses,  in  a  thorough  and  scholarly  manner,  the 
question  of  the  personality  of  spirits,  good  and  evil,  their  prob-aLon, 
and  the  place  assigned  to  them  in  the  teachings  of  the  Bible." 

— National  Baptist. 


THOMAS   WHITTAKER, 

2    AND    3    Bible    House,    NE\Ar    York. 


Christianity  in  Daily  Conduct. 

Studies  of  Texts  relating  to  Principles  of  the  Christian  Character. 
Crown  octavo,  338  pages,  neat  cloth  binding.     Price  $1.50. 


"  It  is  one  of  those  books,  of  which  we  have  too  few,  which  can  bt 
read  and  re-read  with  growing  interest  and  satisfaction  and  always  with 
renewed  instruction  and  profit." — Chi-islian  At  Work. 

"  It  seems  a  pity  that  a  book  containing  such  decided  opinions  on 
many  questions  should  not  have  the  endorsement  of  the  writer's  name." — 
Publisher  s  Weekly. 

"  This  is  a  volume  of  exceptional  excellence.  The  author  of  these 
twenty-two  sermons  should  have  not  concealed  his  personality.  The 
style  is  lucid,  the  argument  strong,  the  purpose  direct,  the  spiritual  uplift 
continuous.  The  thoughts  are  very  rich,  and  there  is  nothing  slipshod  in 
their  arrangement.  The  topics  are  selected  by  a  master-spirit,  who 
knows  what  man  needs  and  how  to  supply  his  need.  Many  a  vol- 
ume of  sermons  announced  with  flourish  of  trumpets  and  supported 
by  illustrious  names  contains  less  than  this.  It  is  in  the  conduct  of  daily 
life  that  Christian-ty  declares  itself,  and  the  wise  adaption  of  precept  and 
parable  to  the  minute  duties  of  each  day  shows  not  only  the  skill  of  the 
writer,  but  the  breadth  and  beauty  of  Christian  truth.  Humility,  for- 
giveness, anger,  purity,  lying,  giving,  heavenly  citizenship,  the  one  talent, 
the  Elder  Brother,  are  all  treated  with  a  calm  spirit,  and  a  clear  appre- 
hension of  the  tme  Christian  doctrine.  It  is  a  pleasure  to  read  these 
pages,  free  from  the  restless  drive  of  an  excited  passion.  The  author  can 
afford  to  give  his  name  in  the  next  edition,  and  furnish  more  sermons  for 
publication." — Christian   Union. 

"  It  is  a  book  a  layman  might  have  written,  and  which  it  will  do 
good  for  a  layman  to  read.  For  our  own  part,  reading  between  I  he  lines, 
we  incline  to  the  clerical  origin,  and  we  do  not  believe  we  should  have  to 
go  far  from  a  prominent  parish  in  this  city,  to  put  our  hands  upon  its  min- 
ister and  to  say  :  '  Thou  art  the  man.'  But  be  this  as  it  K:ay,  we  wel- 
come the  volume,  both  for  its  subject  and  treatment.  It  is  Ch'istianity 
applied,  and  that  is  the  great  need  of  our  day.  The  libraries  are  loaded 
down  with  treatises,  many  often  stupid,  on  dc-oma  and  doctrine;  the  clergy 
preach  about  the  ceremonial  and  the  aesthetics  of  religion,  its  clothes  and 
drapery,  and  what  men  want  to  know  about  is  its  flesh  and  blood,  its 
life." — Mail  ayid  Express,  N.   Y. 

%*  Copies  will  be  forwarded  by  mail  or  express,  prepaid,  at  f  1.50. 

THOMAS  WHITTAKER. 

2  and  3  Bible  House,  New  York. 


Reason  and  Authority 
IN  Religion. 

By  J.  MACBRIDE  STERRETT,  D.D.,  Professor  ol 
Ethics  and  Apologetics  in  Seabury  Divinity  School. 
Author  of  "  Studies  in  Hegel's  Philosophy  of  Religion." 
i2mo,  cloth,  $i.oo. 


Ipress  IRotices: 

"  A  philosophical,  keen  and  c'ever  mind  has  given  us  in  brief  form, 
one  of  the  most  satisfactory  studies  upon  these  important  topics  that  we 
ever  tried." — The  Living  Church. 

"  A  thoughtful  and  prudent  balancing  of  the  arguments  and  con- 
siderations that  are  apt  to  be  uppermost  in  the  speculations  of  open  and 
inquiring  minds  in  these  times." —  The  Independejit. 

''  I  have  never  seen  so  much  thought  put  into  so  narrow  limits 
or  so  clearly  and  concisely  stated." — /iev.  E.  A.  Warriner. 

"  This  book  is  a  vigorous  essay  on  the  burning  question  regardirg 
the  seat  of  authority  in  religion.  It  is  marked  throughout  by  candoi, 
vigor  and  incisiveness  of  thought  and  will  repay  a  careful  reading." — 
The  Neiv  Englander  and  Yale  Review. 

"  The  author  of  this  volume  has  already  become  favorably  known 
to  all  thinkers  upon  such  themes  by  his  '  Studies  in  Hegel's  Philosopliy 
of  Religion.'  His  honesty  and  fairness,  his  clearness  of  statement, 
and  the  vigor  of  his  style  unite  to  form  a  model  in  this  method  of  dis- 
cussion. It  is  a  book  compelling  close  thought,  and  filled  with  stimu- 
lating, healthful,  interesting  work  for  good  thinkers  or  those  who  would 
become  such." — Public  Opinion. 

"  He  writes  as  a  scholar  and  a  philosopher,  and  his  discussion  in 
the  present  work  is  timely  and  fitted  to  restrain  adventurous  minds 
from  dangerous  extremes."  —  The  Interior. 


THOMAS    whittaker; 

PUBLISHER, 


COLUMBIA  UNIVEBSITjl^^^^^^^^ 

0315023788 


